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Results from: Answered Bible Questions, Answers, Unanswered Bible Questions, Notes Author: Truthfinder Ordered by Date |
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Results | Verse | Author | ID# | |||
281 | who wrote Zephaniah? When was Zephaniah | Zeph 1:1 | Truthfinder | 71594 | ||
Hi Cassie, Writer: Zephaniah Place Written: Judah Writing Completed: Before 648 B.C.E. Early in the reign of King Josiah of Judah (659-629 B.C.E.), at a time when Baal worship was running rampant and "the foreign-god priests" were taking a lead in this unclean worship, the people of Jerusalem must have been startled by the message proclaimed by the prophet Zephaniah. Though he was possibly a descendant of King Hezekiah of the royal house of Judah, Zephaniah was highly critical of conditions in the nation. (Zeph. 1:1, 4) His message was one of doom. God's people had become disobedient, and only Jehovah could restore them to pure worship and bless them so that they might serve as "a name and a praise among all the peoples of the earth." (3:20) Zephaniah pointed out that only by divine intervention might one "be concealed in the day of Jehovah's anger." (2:3) How appropriate his name Tsephan·yah' (Hebrew), meaning "Jehovah Has Concealed (Treasured Up)"! Zephaniah's efforts bore fruit. King Josiah, who had ascended the throne at the age of eight, started in the 12th year of his reign "to cleanse Judah and Jerusalem." He rooted out false worship, repaired "the house of Jehovah," and reinstituted the celebration of the Passover. (2 Chron., chaps. 34, 35) King Josiah's reforms were only temporary, however, for he was succeeded by three of his sons and one of his grandsons, all of whom did "bad in the eyes of Jehovah." (2 Chron. 36:1-12) This was all in fulfillment of Zephaniah's words: "I will give attention to the princes, and to the sons of the king, and to . . . those who are filling the house of their masters with violence and deception."-Zeph. 1:8, 9. From the above it appears that "the word of Jehovah . . . occurred to Zephaniah" sometime before 648 B.C.E., the 12th year of Josiah. Not only does the first verse identify him as speaking in Judah but the detailed knowledge he shows of the localities and customs of Jerusalem argue for his residence in Judah. The message contained in the book is twofold, being both threatening and consoling. For the most part, it centers around the day of Jehovah, a day of terror that is imminent, but at the same time, it foretells that Jehovah will restore a humble people that "actually take refuge in the name of Jehovah."-1:1, 7-18; 3:12. The authenticity of this book of prophecy cannot be successfully disputed. Jerusalem was destroyed in 607 B.C.E., more than 40 years after Zephaniah had foretold it. Not only do we have secular history's word for this but the Bible itself contains internal proof that this happened exactly as Zephaniah had prophesied. Shortly after Jerusalem's destruction, Jeremiah wrote the book of Lamentations, describing the horrors he had witnessed, while they were still vivid in his mind. A comparison of several passages bears out that Zephaniah's message is indeed "inspired of God." Zephaniah warns of the need for repentance "before there comes upon you people the burning anger of Jehovah," whereas Jeremiah refers to something that has already happened when he says, "Jehovah . . . has poured out his burning anger." (Zeph. 2:2; Lam. 4:11) Zephaniah foretells that Jehovah "will cause distress to mankind, and they will certainly walk like blind men . . . And their blood will actually be poured out like dust." (Zeph. 1:17) Jeremiah speaks of this as an accomplished fact: "They have wandered about as blind in the streets. They have become polluted with blood."-Lam. 4:14; compare also Zephaniah 1:13-Lamentations 5:2; Zephaniah 2:8, 10-Lamentations 1:9, 16 and 3:61. History likewise reports the destruction of the heathen nations, Moab and Ammon as well as Assyria, including its capital Nineveh, just as Zephaniah had foretold at God's direction. Even as the prophet Nahum foretold Nineveh's destruction (Nah. 1:1; 2:10), so Zephaniah declared that Jehovah "will make Nineveh a desolate waste, a waterless region like the wilderness." (Zeph. 2:13) This destruction was so complete that scarcely 200 years later, the historian Herodotus wrote of the Tigris as "the river upon which the town of Nineveh formerly stood." About 150 C.E. the Greek writer Lucian wrote that "there is not a trace of it left now." |
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282 | who wrote Zephaniah? When was Zephaniah | Zeph 1:1 | Truthfinder | 71592 | ||
Hi Cassie, Writer: Zephaniah Place Written: Judah Writing Completed: Before 648 B.C.E. Early in the reign of King Josiah of Judah (659-629 B.C.E.), at a time when Baal worship was running rampant and "the foreign-god priests" were taking a lead in this unclean worship, the people of Jerusalem must have been startled by the message proclaimed by the prophet Zephaniah. Though he was possibly a descendant of King Hezekiah of the royal house of Judah, Zephaniah was highly critical of conditions in the nation. (Zeph. 1:1, 4) His message was one of doom. God's people had become disobedient, and only Jehovah could restore them to pure worship and bless them so that they might serve as "a name and a praise among all the peoples of the earth." (3:20) Zephaniah pointed out that only by divine intervention might one "be concealed in the day of Jehovah's anger." (2:3) How appropriate his name Tsephan·yah' (Hebrew), meaning "Jehovah Has Concealed (Treasured Up)"! Zephaniah's efforts bore fruit. King Josiah, who had ascended the throne at the age of eight, started in the 12th year of his reign "to cleanse Judah and Jerusalem." He rooted out false worship, repaired "the house of Jehovah," and reinstituted the celebration of the Passover. (2 Chron., chaps. 34, 35) King Josiah's reforms were only temporary, however, for he was succeeded by three of his sons and one of his grandsons, all of whom did "bad in the eyes of Jehovah." (2 Chron. 36:1-12) This was all in fulfillment of Zephaniah's words: "I will give attention to the princes, and to the sons of the king, and to . . . those who are filling the house of their masters with violence and deception."-Zeph. 1:8, 9. From the above it appears that "the word of Jehovah . . . occurred to Zephaniah" sometime before 648 B.C.E., the 12th year of Josiah. Not only does the first verse identify him as speaking in Judah but the detailed knowledge he shows of the localities and customs of Jerusalem argue for his residence in Judah. The message contained in the book is twofold, being both threatening and consoling. For the most part, it centers around the day of Jehovah, a day of terror that is imminent, but at the same time, it foretells that Jehovah will restore a humble people that "actually take refuge in the name of Jehovah."-1:1, 7-18; 3:12. The authenticity of this book of prophecy cannot be successfully disputed. Jerusalem was destroyed in 607 B.C.E., more than 40 years after Zephaniah had foretold it. Not only do we have secular history's word for this but the Bible itself contains internal proof that this happened exactly as Zephaniah had prophesied. Shortly after Jerusalem's destruction, Jeremiah wrote the book of Lamentations, describing the horrors he had witnessed, while they were still vivid in his mind. A comparison of several passages bears out that Zephaniah's message is indeed "inspired of God." Zephaniah warns of the need for repentance "before there comes upon you people the burning anger of Jehovah," whereas Jeremiah refers to something that has already happened when he says, "Jehovah . . . has poured out his burning anger." (Zeph. 2:2; Lam. 4:11) Zephaniah foretells that Jehovah "will cause distress to mankind, and they will certainly walk like blind men . . . And their blood will actually be poured out like dust." (Zeph. 1:17) Jeremiah speaks of this as an accomplished fact: "They have wandered about as blind in the streets. They have become polluted with blood."-Lam. 4:14; compare also Zephaniah 1:13-Lamentations 5:2; Zephaniah 2:8, 10-Lamentations 1:9, 16 and 3:61. History likewise reports the destruction of the heathen nations, Moab and Ammon as well as Assyria, including its capital Nineveh, just as Zephaniah had foretold at God's direction. Even as the prophet Nahum foretold Nineveh's destruction (Nah. 1:1; 2:10), so Zephaniah declared that Jehovah "will make Nineveh a desolate waste, a waterless region like the wilderness." (Zeph. 2:13) This destruction was so complete that scarcely 200 years later, the historian Herodotus wrote of the Tigris as "the river upon which the town of Nineveh formerly stood." About 150 C.E. the Greek writer Lucian wrote that "there is not a trace of it left now." |
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283 | John 1:1 and the word was a god | John 1:1 | Truthfinder | 71481 | ||
Hi Tim Moran At John 1:1 the New World Translation reads: “The Word was a god.” Yes, in many translations this expression simply reads: “The Word was God” and I feel is used to support the Trinity doctrine. Not surprisingly, Trinitarians dislike the rendering in the New World Translation. But John 1:1 was not falsified in order to prove that Jesus is not Almighty God. Jehovah’s Witnesses, among many others, had challenged the capitalizing of “god” long before the appearance of the New World Translation, which endeavors accurately to render the original language. Five German Bible translators likewise use the term “a god” in that verse. At least 13 others have used expressions such as “of divine kind” or “godlike kind.” These renderings agree with other parts of the Bible to show that, yes, Jesus in heaven is a god in the sense of being divine. But Jehovah and Jesus are not the same being, the same God. (John 14:28) YOU heard that I said to YOU, I am going away and I am coming [back] to YOU. If YOU loved me, YOU would rejoice that I am going my way to the Father, because the Father is greater than I am. (John 20:17) Jesus said to her: “Stop clinging to me. For I have not yet ascended to the Father. But be on your way to my brothers and say to them, ‘I am ascending to my Father and YOUR Father and to my God and YOUR God.’” . Jürgen Becker, Jeremias Felbinger, Oskar Holtzmann, Friedrich Rittelmeyer, and Siegfried Schulz. Emil Bock says, “a divine being.” See also the English translations Today’s English Version, The New English Bible, Moffatt, Goodspeed. “It Is the Best Interlinear New Testament Available” THAT is how Dr. Jason BeDuhn describes The Kingdom Interlinear Translation of the Greek Scriptures which translates John 1:1 "a god". He explains: “I have just completed teaching a course for the Religious Studies Department of Indiana University, Bloomington, [U.S.A.] . . . This is primarily a course in the Gospels. Your help came in the form of copies of The Kingdom Interlinear Translation of the Greek Scriptures which my students used as one of the textbooks for the class. These small volumes were invaluable to the course and very popular with my students.” Why does Dr. BeDuhn use the Kingdom Interlinear translation in his college courses? He answers: “Simply put, it is the best interlinear New Testament available. I am a trained scholar of the Bible, familiar with the texts and tools in use in modern biblical studies, and, by the way, not a member of the Jehovah’s Witnesses. But I know a quality publication when I see one, and your ‘New World Bible Translation Committee’ has done its job well. Your interlinear English rendering is accurate and consistent to an extreme that forces the reader to come to terms with the linguistic, cultural, and conceptual gaps between the Greek-speaking world and our own. Your ‘New World Translation’ is a high quality, literal translation that avoids traditional glosses in its faithfulness to the Greek. It is, in many ways, superior to the most successful translations in use today.” The Kingdom Interlinear Translation of the Greek Scriptures is published by Jehovah’s Witnesses to help lovers of God’s Word get acquainted with the original Greek text of the Bible. It contains The New Testament in the Original Greek on the left-hand side of the page (compiled by B. F. Westcott and F. J. A. Hort). A literal word-for-word English translation is found under the lines of Greek text. In the narrow right-hand column is the New World Translation of the Holy Scriptures, which allows you to compare the interlinear translation with a modern English translation of the Bible. Truthfinder |
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284 | John 1:1 and the word was a god | John 1:1 | Truthfinder | 71479 | ||
Part 2 First, it should be noted that the text itself shows that the Word was “with God,” hence could not be God, that is, be the Almighty God. (Note also Joh 1 vs 2, which would be unnecessary if Joh 1 vs 1 actually showed the Word to be God.) Additionally, the word for “god” (Gr., the·os') in its second occurrence in the verse is significantly without the definite article “the” (Gr., ho). Regarding this fact, Ernst Haenchen, in a commentary on the Gospel of John (chapters 1-6), stated: “[the·os'] and [ho the·os'] (‘god, divine’ and ‘the God’) were not the same thing in this period. . . . In fact, for the . . . Evangelist, only the Father was ‘God’ ([ho the·os']; cf. Joh 17:3); ‘the Son’ was subordinate to him (cf. Joh 14:28). But that is only hinted at in this passage because here the emphasis is on the proximity of the one to the other . . . . It was quite possible in Jewish and Christian monotheism to speak of divine beings that existed alongside and under God but were not identical with him. Phil 2:6-10 proves that. In that passage Paul depicts just such a divine being, who later became man in Jesus Christ . . . Thus, in both Philippians and John 1:1 it is not a matter of a dialectical relationship between two-in-one, but of a personal union of two entities.”—John 1, translated by R. W. Funk, 1984, pp. 109, 110. After giving as a translation of John 1:1c “and divine (of the category divinity) was the Word,” Haenchen goes on to state: “In this instance, the verb ‘was’ ([en]) simply expresses predication. And the predicate noun must accordingly be more carefully observed: [the·os'] is not the same thing as [ho the·os'] (‘divine’ is not the same thing as ‘God’).” (pp. 110, 111) Elaborating on this point, Philip B. Harner brought out that the grammatical construction in John 1:1 involves an anarthrous predicate, that is, a predicate noun without the definite article “the,” preceding the verb, which construction is primarily qualitative in meaning and indicates that “the logos has the nature of theos.” He further stated: “In John 1:1 I think that the qualitative force of the predicate is so prominent that the noun [the·os'] cannot be regarded as definite.” (Journal of Biblical Literature, 1973, pp. 85, 87) Other translators, also recognizing that the Greek term has qualitative force and describes the nature of the Word, therefore render the phrase: “the Word was divine.”—AT; Sd; compare Mo --Insight on the Scriptures Truthfinder |
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285 | John 1:1 and the word was a god | John 1:1 | Truthfinder | 71478 | ||
John 1:1 What basis in the greek is there for "and the word was a god.” Joh 1:1—“and the Word was a god (godlike; divine)” Gr.(kai the·os' en ho lo'gos) 1808 “and the word was a god” The New Testament, in An Improved Version, Upon the Basis of Archbishop Newcome’s New Translation: With a Corrected Text, London. 1864 “and a god was the Word” The Emphatic Diaglott (J21, interlinear reading), by Benjamin Wilson, New York and London. 1935 “and the Word was divine” The Bible—An American Translation, by J. M. P. Smith and E. J. Goodspeed, Chicago. 1950 “and the Word was a god” New World Translation of the Christian Greek Scriptures, Brooklyn. 1975 “and a god (or, of a divine Das Evangelium nach kind) was the Word” Johannes, by Siegfried Schulz,Göttingen, Germany. 1978 “and godlike sort was Das Evangelium nach the Logos” Johannes,by Johannes Schneider,Berlin. 1979 “and a god was the Logos” Das Evangelium nach Johannes,by Jürgen Becker, Würzburg, Germany. Some translations render John 1:1 as saying: “In the beginning was the Word, and the Word was with God, and the Word was God.” Literally the Greek text reads: “In beginning was the word, and the word was toward the god, and god was the word.” The translator must supply capitals as needed in the language into which he translates the text. It is clearly proper to capitalize “God” in translating the phrase “the god,” since this must identify the Almighty God with whom the Word was. But the capitalizing of the word “god” in the second case does not have the same justification. The New World Translation renders this text: “In the beginning the Word was, and the Word was with God, and the Word was a god.” True, there is no indefinite article (corresponding to “a” or “an”) in the original Greek text. But this does not mean one should not be used in translation, for Koine, or common Greek, had no indefinite article. Hence, throughout the Christian Greek Scriptures, translators are obliged to use the indefinite article or not according to their understanding of the meaning of the text. All English translations of those Scriptures do contain the indefinite article hundreds of times; yet most do not use it at John 1:1. Nevertheless, its use in the rendering of this text has sound basis. (continued) |
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286 | Which Church is the right one? | NT general Archive 1 | Truthfinder | 71477 | ||
Part 2: If the estimates of modern-day scientists as to the age of the physical universe are anywhere near correct, Jesus’ existence as a spirit creature began thousands of millions of years prior to the creation of the first human. As Micah 5:2 says: “And you, O Beth'le·hem Eph'ra·thah, the one too little to get to be among the thousands of Judah, from you there will come out to me the one who is to become ruler in Israel, whose origin is from early times, from the days of time indefinite. And this firstborn spirit Son was used by his Father in the creation of all other things. (John 1:3) All things came into existence through him, and apart from him not even one thing came into existence. What has come into existence (Colossians 1:16,17) because by means of him all [other] things were created in the heavens and upon the earth, the things visible and the things invisible, no matter whether they are thrones or lordships or governments or authorities. All [other] things have been created through him and for him. 17 Also, he is before all [other] things and by means of him all [other] things were made to exist, And this would include the millions of other spirit sons of Jehovah God’s heavenly family (Daniel 7:9,10) “I kept on beholding until there were thrones placed and the Ancient of Days sat down. His clothing was white just like snow, and the hair of his head was like clean wool. His throne was flames of fire; its wheels were a burning fire. 10 There was a stream of fire flowing and going out from before him. There were a thousand thousands that kept ministering to him, and ten thousand times ten thousand that kept standing right before him. The Court took its seat, and there were books that were opened.” (Revelation 5:11) And I saw, and I heard a voice of many angels around the throne and the living creatures and the elders, and the number of them was myriads of myriads and thousands of thousands,” as well as the physical universe and the creatures originally produced within it. Logically, it was to this firstborn Son that Jehovah said at Genesis 1:26: “Let us make man in our image, according to our likeness.” All these other created things were not only created “through him” but also “for him,” as God’s Firstborn and the “heir of all things.” (Colossians 1:16) because by means of him all [other] things were created in the heavens and upon the earth, the things visible and the things invisible, no matter whether they are thrones or lordships or governments or authorities. All [other] things have been created through him and for him. (Hebrews 1:2) has at the end of these days spoken to us by means of a Son, whom he appointed heir of all things, and through whom he made the systems of things. Without Jesus Christ we are nothing! Jehovah God saw fit to make his firstborn Son the central, or key, figure in the outworking of all His purposes (read Joh 1:14-18; Col 1:18-20; 2:8, 9), the focal point on which the light of all prophecies would concentrate and from which their light would radiate (read 1Pe 1:10-12; Re 19:10; Joh 1:3-9), the solution to all the problems that Satan’s rebellion had raised (read Heb 2:5-9, 14, 15; 1Jo 3:8), and the foundation upon which God would build all future arrangements for the eternal good of His universal family in heaven and earth. (Read Eph 1:8-10; 2:20; 1Pe 2:4-8) Because of the vital role he thus plays in God’s purpose, Jesus could say, rightly and without exaggeration: “I am the way and the truth and the life. No one comes to the Father except through me.” Joh 14:6. Truthfinder |
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287 | Which Church is the right one? | NT general Archive 1 | Truthfinder | 71476 | ||
Jesus, the Son of God. Hank, you asked in my theology, who is Jesus Christ. The name and title of the Son of God from the time of his anointing while on earth. The person who became known as Jesus Christ did not begin life here on earth. He himself spoke of his prehuman heavenly life. (John 3:13) Moreover, no man has ascended into heaven but he that descended from heaven, the Son of man. (John 6:38,62) because I have come down from heaven to do, not my will, but the will of him that sent me. 62 What, therefore, if YOU should behold the Son of man ascending to where he was before? (John 8:23,42,58) So he went on to say to them: “YOU are from the realms below; I am from the realms above. YOU are from this world; I am not from this world. 42 Jesus said to them: “If God were YOUR Father, YOU would love me, for from God I came forth and am here. Neither have I come of my own initiative at all, but that One sent me forth. 58 Jesus said to them: “Most truly I say to YOU, Before Abraham came into existence, I have been.” John 1:1, 2 gives the heavenly name of the one who became Jesus, saying: “In the beginning the Word [Gr., Lo'gos] was, and the Word was with God, and the Word was a god [“was divine,” AT -- The Complete Bible—An American Translation (1939; as printed in 1951), J. M. Powis Smith and Edgar J. Goodspeed; Mo -- A New Translation of the Bible (1935; as printed in 1954), James Moffatt; or “of divine being,” Böhmer; Stage (both German)]. This one was in the beginning with God.” Since Jehovah is eternal and had no beginning (Psalm 90:2) Before the mountains themselves were born, Or you proceeded to bring forth as with labor pains the earth and the productive land, Even from time indefinite to time indefinite you are God. (Revelation 15:3) And they are singing the song of Moses the slave of God and the song of the Lamb, saying: “Great and wonderful are your works, Jehovah God, the Almighty. Righteous and true are your ways, King of eternity. the Word’s being with God from “the beginning” must here refer to the beginning of Jehovah’s creative works. This is confirmed by other texts identifying Jesus as “the firstborn of all creation,” “the beginning of the creation by God.” (Col 1:15; Re 1:1; 3:14) Thus the Scriptures identify the Word (Jesus in his prehuman existence) as God’s first creation, his firstborn Son. That Jehovah was truly the Father or Life-Giver to this firstborn Son and, hence, that this Son was actually a creature of God is evident from Jesus’ own statements. He pointed to God as the Source of his life, saying, “I live because of the Father.” According to the context, this meant that his life resulted from or was caused by his Father, even as the gaining of life by dying men would result from their faith in Jesus’ ransom sacrifice. (John 6:56,57) He that feeds on my flesh and drinks my blood remains in union with me, and I in union with him. 57 Just as the living Father sent me forth and I live because of the Father, he also that feeds on me, even that one will live because of me. (continued) |
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288 | Which Church is the right one? | NT general Archive 1 | Truthfinder | 71411 | ||
Hi Hank, Allow me to apologize if I affended you, as your response seemed. It is interesting that L. L. Paine, professor of ecclesiastical history, indicates that monotheism in its purest form does not allow for a Trinity: “The Old Testament is strictly monotheistic. God is a single personal being. The idea that a trinity is to be found there is utterly without foundation.” Was there any change from monotheism after Jesus came to the earth? Paine answers: “On this point there is no break between the Old Testament and the New. The monotheistic tradition is continued. Jesus was a Jew, trained by Jewish parents in the Old Testament scriptures. His teaching was Jewish to the core; a new gospel indeed, but not a new theology. And he accepted as his own belief the great text of Jewish monotheism: ‘Hear, O Israel, the Lord our God is one God.’” Those words are found at Deuteronomy 6:4. The Catholic New Jerusalem Bible (NJB) here reads: “Listen, Israel: Yahweh our God is the one, the only Yahweh.” In the grammar of that verse, the word “one” has no plural modifiers to suggest that it means anything but one individual. The Christian apostle Paul did not indicate any change in the nature of God either, even after Jesus came to the earth. He wrote: “God is only one.”—Galatians 3:20; see also 1 Corinthians 8:4-6. Thousands of times throughout the Bible, God is spoken of as one person. When he speaks, it is as one undivided individual. The Bible could not be any clearer on this. As God states: “I am Jehovah. That is my name; and to no one else shall I give my own glory.” (Isaiah 42:8) “I am Yahweh your God . . . You shall have no gods except me.” —Exodus 20:2, 3, JB. Your understanding agrees with the following: "The Trinity is the term employed to signify the central doctrine of the Christian religion -- the truth that in the unity of the Godhead there are Three truly distinct Persons: the Father, the Son, and the Holy Spirit. --New Advent Catholic Encyclopedia. Truth finder |
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289 | Which Church is the right one? | NT general Archive 1 | Truthfinder | 71403 | ||
Emmaus: "You have made several interesting posts. At least one of your posts references a Watchtower publication. You have an affinity for the use of the title Jehovah and you have now attacked the Trinity which is the central doctrine of Christianity. Am I wrong in coming to the conclusion that you are a Witness of Jehovah?" Emmaus, Years ago I was a Jehovah's Witness, and still favor for the most part most what they teach. Since then I study numerous non-witness publications, mainly concerning the language Hebrew and the God of the Hebrews, Jehovah (God's name as opposed to a "title". Much of what I study, as it turns out supports the beliefs of the witnesses especially monotheism, and Bible translations. Yes, too I have made an in depth study of the Trinity doctrine about 5 years ago and if you (which I know you do and which is your choice)believe in the Trinity, thats fine, but as for me, I believe I am still a Christian even though I do not believe in the Trinity doctrine. Truthfinder |
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290 | Which Church is the right one? | NT general Archive 1 | Truthfinder | 71364 | ||
Part 2: Hi again, (continued) However, not all Christians were corrupted. Jesus himself warned of this very apostasy, but promised that true religion would survive right to the end. (Matthew 13:18-30) How, then, can we locate it today? Jesus gave a rule for recognizing true religion. He said: "Every good tree produces fine fruit." Bad fruitage would identify the false religion, and good fruits would reveal the true.-Matthew 7:15-20. What is the fruitage that the true religion will bring forth? The accompanying box contains a list of some such fruits, as told to us in the Bible. If you compare this list with all the religions you are acquainted with, we are sure you will quickly recognize which does and which does not have the truth. However, you will need to examine the list carefully. For example, you will note that one mark of true religion is 'having genuine love.' Now, most religions say they have such love. But if cheating in business, immorality, or selfishness are widespread among the members of a religion, do they really love one another? And if they are prepared to kill one another in revolutions or wars, how genuine is their love? Similarly, another mark is that "all their beliefs are based on the Bible." Of course, members of most religions in Christendom think that theirs is. But do you know a religion where all members have taken the trouble to open their Bibles to see if this is true of their beliefs? It is, indeed, worth the effort to seek for the true religion. Man instinctively feels the need of a better life than he now enjoys. The true religion can point us toward that life. We naturally ask such questions as these: "Why are we here?" "What is the purpose of life?" True religion can put us in touch with the Source of all life, Jehovah God, who will answer those questions for us. Moreover, sometimes all of us desperately need guidance in solving the problems we face from day to day. True religion can give us that guidance. Yes, there is a true religion, and we can find it. Our doing so will bring eternal benefits, for the Bible promises us: "As for those seeking Jehovah, they will not lack anything good."-Psalm 34:10. IDENTIFYING MARKS OF TRUE RELIGION 1) Those who practice it have genuine love among themselves.-John 13:35. 2) All their beliefs are based on the Bible.-John 17:17; 2 Timothy 3:16, 17. 3) They pray for God to sanctify his name as Jesus prayed in Matthew 6:9.-Psalm 83:18. 4) They proclaim God's kingdom in all the earth.-Matthew 24:14. 5) They keep separate from the world's affairs.-James 1:27; John 17:14. 6) They put God's kingdom and righteousness first in life.-Matthew 6:33. 7) They cultivate the fruitage of God's spirit.-Galatians 5:22, 23. 8) They obey all human laws not contrary to God's law.-Romans 13:1-7. Truthfinder |
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291 | Which Church is the right one? | NT general Archive 1 | Truthfinder | 71362 | ||
Part 1: Hi, Your question is one that many ask every day and a short simple answer is difficult. This is the best I can do: First,when we know where all this religious diversity started, it becomes easier to answer your question: Which is the right religion? Clearly, the true religion is the one that cannot be traced back to that ancient rebellion against the true Source of life. The Encyclopedia of World Religions makes an interesting comment that can help us here. It says: "The religions of the world may be roughly divided into two types-the prophetic and the mystical. . . . the prophetic [ultimately derives] from the Jews." According to the Biblical record, the ancestors of the Jews did not join in the rebellion at Babel against the true Source of life. Their ancestral line includes such men as Shem, Abraham, Isaac and Jacob, who were known for sticking to the pure worship of God. In fact, Abraham is called "Jehovah's friend." "Jehovah" is the name of the true God, as specifically stated in the Bible. (Exodus 6:3; Psalm 83:18; James 2:23) Do any people today worship Jehovah in the way that Abraham did? A Line of True Worshipers Because of Abraham's faithfulness, Jehovah God promised that his descendants would eventually become a special nation in His eyes. This promise was fulfilled in the ancient Israelites. They heard God say: "If you will strictly obey my voice and will indeed keep my covenant, then you will certainly become my special property out of all other peoples, because the whole earth belongs to me."-Exodus 19:5. For many years the worship of Jehovah was kept alive on earth by means of the Jews, although they often fell into sin and apostasy. Nevertheless, Jehovah repeatedly told them that he was going to send a special messenger who would bring salvation to mankind. After 1,500 years, this one appeared. He was Jesus Christ. Unfortunately, by the time Jesus arrived, the Jews had strayed a long way from Jehovah. They still claimed to worship him, but, as Jesus told some of their religious leaders: "You have made the word of God invalid because of your tradition." (Matthew 15:1, 6) Because the Jews opposed Jesus, they were rejected by God. Jesus warned them: "The kingdom of God will be taken from you and be given to a nation producing its fruits."-Matthew 21:43. That "nation" turned out to be the Christian congregation. These were the ones who accepted Jesus Christ when the Jews, as a whole, rejected him, and God blessed the loyal ones for their faith. Not long after Jesus' death, God miraculously empowered Jesus' true followers to speak in foreign tongues-not in senseless gibberish, but in actual languages that others could understand. Healings, resurrections and other miracles added weight to the fact that here, indeed, was the "nation" that God was using.-Hebrews 2:4; compare Acts 2:1-4; 3:1-10; 9:32-41; 20:7-12. 'But surely,' you might say, 'Christianity is as confused today as the rest of the world's religions. Hundreds of groups call themselves Christian, yet they all differ from one another and contradict one another. How did this come about?' History shows that many Christians did exactly the same as the Jews had done. They apostatized. They mixed Jesus' message with doctrines from other religions. Thus they started to teach doctrines, such as three persons in one god (the Trinity), that originated from non-Christian and non-Jewish sources. From where, actually, did those teachings come? Regarding the Trinity, one scholar wrote: "Nowhere in the New Testament does the word 'Trinity' appear. The idea was only adopted by the Church three hundred years after the death of our Lord; and the origin of the conception is entirely pagan." (The Paganism in Our Christianity, by Arthur Weigall) The same can be said for the doctrine of the immortal soul, the widespread use of images, the popularity of astrology and many other familiar teachings and practices of Christendom. They can be traced not to the original worship of the true Source of life but to that ancient religious rebellion in Mesopotamia. Truthfinder Part 2 will follow: |
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292 | description of "Lord" | Ex 3:15 | Truthfinder | 71360 | ||
Hi Rob, "LORD" in Hebrew is Adonai -pronounced Ah dow nah ee. Some scholars have suggested (although I disagree) that the vowel sounds in (Adonai)are the same as those in the Tetragrammaton (YHWH), and yes sounds are made by breathing, exhaling. We have no sure way of knowing what the vowel sounds originally were since Jewish tradition (3rd commandment) prevented vocalization of the Divine name, and later even writing it, thus substituting it with "Adonai" LORD. But we know for sure that originally God had his name in the Holy Scriptures, wanted it there and today many translations have restored it in their rightfull places even in the Greek portion. Truthfinder |
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293 | Genesis 1: light ? | Genesis | Truthfinder | 71151 | ||
Hi Maydayjohn, 1)The very first verse of the Bible states: “In the beginning God created the heavens and the earth.” (Genesis 1:1) 1)Here is where God created the “sun”. 2)Day 1. ”Let light come to be.’ Then there came to be light. And God began calling the light Day, but the darkness he called Night. And there came to be evening and there came to be morning, a first day.” Genesis 1:3, 5. 2) So, the sun and moon were in outer space long before this first “day,” but their light did not reach the surface of the earth for an earthly observer to see. Now, light evidently came to be visible on earth on this first “day,” and the rotating earth began to have alternating days and nights. Apparently, the light came in a gradual process, extending over a long period of time, not instantaneously as when you turn on an electric light bulb. The Genesis rendering by translator J. W. Watts reflects this when it says: “And gradually light came into existence.” (A Distinctive Translation of Genesis) This light was from the sun, but the sun itself could not be seen through the overcast. Hence, the light that reached earth was “light diffused,” as indicated by a comment about Ge:3 in Rotherham’s Emphasised Bible. 3)Day 4 “‘Let luminaries come to be in the expanse of the heavens to make a division between the day and the night; and they must serve as signs and for seasons and for days and years. And they must serve as luminaries in the expanse of the heavens to shine upon the earth.’ And it came to be so. And God proceeded to make the two great luminaries, the greater luminary for dominating the day and the lesser luminary for dominating the night, and also the stars.” Genesis 1:14-16. Previously, on the first “day,” the expression “Let light come to be” was used. The Hebrew word there used for “light” is ’ohr, meaning light in a general sense. But on the fourth “day,” the Hebrew word changes to ma·’ohr', which means the source of the light. Rotherham, in a footnote on “Luminaries” in the Emphasised Bible, says: “In verse 3 , ’ôr [’ohr], light diffused.” Then he goes on to show that the Hebrew word ma·’ohr' in Ge 1 verse 14 means something “affording light.” On the first “day” diffused light evidently penetrated the swaddling bands, but the sources of that light could not have been seen by an earthly observer because of the cloud layers still enveloping the earth. Now, on this fourth “day,” things apparently changed. An atmosphere initially rich in carbon dioxide may have caused an earth-wide hot climate. But the lush growth of vegetation during the third and fourth creative periods would absorb some of this heat-retaining blanket of carbon dioxide. The vegetation, in turn, would release oxygen—a requirement for animal life. Psalm 136:7-9. Now, had there been an earthly observer, he would be able to discern the sun, moon and stars, which would “serve as signs and for seasons and for days and years.” (Genesis 1:14) The moon would indicate the passing of lunar months, and the sun the passing of solar years. The seasons that now “came to be” on this fourth “day” would no doubt have been much milder than they became later on. Genesis 1:15; 8:20-22. Truthfinder |
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294 | I NEED SOMEONE TO EXPOUND ON ROM 8:20 | Rom 8:20 | Truthfinder | 71113 | ||
Hi, Perhaps this will shed some light. After outlining the Christian conflict, Paul goes on to speak of the joint heirs with Christ as “sons of God.” Then he refers to others of mankind as “the creation” and presents the marvelous purpose of God “that the creation itself also will be set free from enslavement to corruption and have the glorious freedom of the children of God.”—Ro 8:12-21. In due time all who live in heaven and on earth will be holy, for “the creation itself also will be set free from enslavement to corruption and have the glorious freedom of the children of God.”—Ro 8:20, 21. “The eager expectation of the creation is waiting for the revealing of the sons of God. For the creation was subjected to futility, not by its own will but through him that subjected it, on the basis of hope that the creation itself also will be set free from enslavement to corruption and have the glorious freedom of the children of God.”—Ro 8:14, 17, 19-21. According to Paul’s words at Romans 8:20, 21, Jehovah God did not destroy man’s forefather Adam at the time of his sin, but he allowed men to be born from an imperfect father, with futility facing them not because of any deliberate fault of their own, but because of inherited imperfection. However, God did not leave them without hope but kindly set forth hope through the promised “seed” (Ge 3:15; 22:18), who is Jesus Christ. (Ga 3:16) Doubtless because the time of Messiah’s first coming had been forecast in prophecy, the preaching of John the Baptizer roused the expectations of the nation of Israel. (Lu 3:15; Da 9:24-27) Jesus fulfilled that hope by his ministry, death, and resurrection. But the great hope for mankind in general, both the living and the dead, lies in the Kingdom of Christ, when he and his joint heirs serve as heavenly kings and priests. Then mankind exercising faith will eventually be released from the corruption of imperfection and sin and will come to the full status of “children of God.” Their hope is reinforced by God’s resurrection of his Son more than 1,900 years ago.—Ac 17:31; 23:6; 24:15. “Insight to the Scriptures”. Truthfinder |
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295 | kyros moment | NT general Archive 1 | Truthfinder | 71112 | ||
Hi, Kyros -pronounced (koo rah s)This Greek word is an adjective, signifying the possessing of power (ky'ros) or authority, and it is also used as a noun. It appears in each book of the Christian Greek Scriptures except Titus and the letters of John. The term corresponds to the Hebrew ´A·dhohn'. As God’s created Son and Servant, Jesus Christ properly addresses his Father and God (Joh 20:17) as “Lord” (´Adho·nai' or Ky'ri·os) - pronounced (koor i ah s), the One having superior power and authority, his Head. (Mt 11:25; 1Co 11:3) As the one exalted to his Father’s right hand, Jesus is “Lord of lords” as respects all except his Father, God the Almighty. Note: Re 17:14; 19:15, 16; and compare 1Co 15:27, 28 Truthfinder |
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296 | What language did Jesus speak? | Acts 21:40 | Truthfinder | 71052 | ||
Hi, I understand that Jesus spoke at least, Hebrew, Aramaic, and Latin. On this question there is considerable difference of opinion among scholars. However, concerning languages used in Palestine when Jesus Christ was on earth, Professor G. Ernest Wright states: "Various languages were undoubtedly to be heard on the streets of the major cities. Greek and Aramaic were evidently the common tongues, and most of the urban peoples could probably understand both even in such 'modern' or 'western' cities as Caesarea and Samaria where Greek was the more common. Roman soldiers and officials might be heard conversing in Latin, while orthodox Jews may well have spoken a late variety of Hebrew with one another, a language that we know to have been neither classical Hebrew nor Aramaic, despite its similarities to both." Commenting further, on the language spoken by Jesus Christ, Professor Wright says: "The language spoken by Jesus has been much debated. We have no certain way of knowing whether he could speak Greek or Latin, but in his teaching ministry he regularly used either Aramaic or the highly Aramaized popular Hebrew. When Paul addressed the mob in the Temple, it is said that he spoke Hebrew (Acts 21:40). Scholars generally have taken this to mean Aramaic, but it is quite possible that a popular Hebrew was then the common tongue among the Jews."-Biblical Archaeology, 1963, p. 243. Truthfinder |
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297 | Is Jesus Gods son? | Matt 3:17 | Truthfinder | 71023 | ||
At Isaiah 9:6 Jesus Christ is prophetically called ´El Gib·bohr', "Mighty God". When applying to Jehovah, ´Elo·him' is used as a plural of majesty, dignity, or excellence. (Ge 1:1) Regarding this, Aaron Ember wrote: "That the language of the O[ld] T[estament] has entirely given up the idea of plurality in . . . [´Elo·him'] (as applied to the God of Israel) is especially shown by the fact that it is almost invariably construed with a singular verbal predicate, and takes a singular adjectival attribute. . . . [´Elo·him'] must rather be explained as an intensive plural, denoting greatness and majesty, being equal to The Great God."-The American Journal of Semitic Languages and Literatures, Vol. XXI, 1905, p. 208. Also at John 1:1 Ha Logos "the Word" (Jesus) is referred to as "theos" and indeed Jesus deserves to be called "theos" (note there is no indifinite article in Greek) but in English we place "a" for a divine one in this case for a proper translation of the Greek. Note too that John did Not use Ha (the definite article when referencing the Word, thus making it clear that the Word was distinct from "ha theos" "the GOD", Jesus' Father and his God. Truthfinder |
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298 | Who were Cain's wife's parents? | Genesis | Truthfinder | 71022 | ||
I don't figure Adam, Eve, and Cain were the only people up till then. Evidently Cain was well over 100 years old when he took his wife. Thus he no doubt either married one of his sisters or even a niece. The Bible doesn't tell us just a whole lot during these years but that doesn't mean a whole lot didn't happen. Truthfinder |
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299 | lucifer | Is 14:12 | Truthfinder | 71021 | ||
Hi Emmaus, I bookmarked your reference site, found it very interesting. This is what I would add to the comments on Lucifer, as copied from "Insight on the Scriptures": A descriptive designation applied to the “king of Babylon.” (Isa 14:4, 12) The Hebrew expression thus translated (NW, Ro, Yg) comes from a root meaning “shine.” (Job 29:3) The rendering “Lucifer” (KJ, Da) is derived from the Latin Vulgate. The “shining one” is represented as saying in his heart: “Above the stars of God I shall lift up my throne, and I shall sit down upon the mountain of meeting.” (Isa 14:13) Biblical evidence points to Mount Zion as the “mountain of meeting.” (See MOUNTAIN OF MEETING.) Hence, since stars can refer to kings (Nu 24:17; Re 22:16), “the stars of God” must be the kings of the Davidic line who ruled from Mount Zion. The “king of Babylon” (the dynasty of Babylonian kings), reflecting the attitude of Satan the god of this system of things, indicated his ambition to lift up his throne “above the stars of God” by desiring to make the kings of the line of David mere vassals and then finally to dethrone them. Like stars that shed light, the “king of Babylon” shone brightly in the ancient world and could be termed “shining one.” Satan filled the king of Babylon with the ambition to have complete domination over the earth, even over God’s throne (1Ch 29:23) and “the stars of God,” the kings of the line of David sitting on the throne at Mount Moriah (by extension, Zion). This “king,” that is, the dynasty of Babylon, ‘lifted himself up’ in his own heart and was in his own eyes and in the eyes of his admirers a “shining one,” a “son of the dawn.” (In some translations the Latin Vulgate term “Lucifer” is retained. It is, however, merely the translation of the Hebrew word heh·lel', “shining one.” Heh·lel' is not a name or a title but, rather, a term describing the boastful position taken by Babylon’s dynasty of kings of the line of Nebuchadnezzar.) (Isa 14:4-21) Since Babylon was a tool of Satan, its “king” reflected Satan’s own ambitious desire. Again, the Almighty God of heaven came to the salvation of his people by restoring them to their land, until the real Seed of promise, Jesus Christ, should come.—Ezr 1:1-6. Truthfinder |
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300 | lucifer | Is 14:12 | Truthfinder | 70955 | ||
Satan the devil is not referred to as Lucifer in the Bible. |
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