Results 141 - 160 of 300
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Results from: Answered Bible Questions, Answers, Unanswered Bible Questions, Notes Author: Truthfinder Ordered by Verse |
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Results | Verse | Author | ID# | |||
141 | 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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142 | What yr was Jesus born? | Is 61:2 | Truthfinder | 87945 | ||
1) The Bible does not tell us the exact date of Jesus’ birth. It does say, however, that he was born “in the days of Herod the king.” (Matthew 2:1) Many Bible scholars believe that Herod died in the year 4 B.C.E. and that Jesus was born before then—perhaps as early as 5 or 6 B.C.E. They base their conclusions about Herod’s death on statements by the first-century Jewish historian Flavius Josephus. 2) According to Josephus, shortly before King Herod died, there was an eclipse of the moon. Bible scholars point to a partial lunar eclipse on March 11, 4 B.C.E., as proof that Herod must have died in that year. However, in the year 1 B.C.E., there was a total lunar eclipse on January 8 and a partial eclipse on December 27. No one can say whether Josephus was referring to one of the eclipses in 1 B.C.E. or to the one in 4 B.C.E. So, we cannot use Josephus’ words to pinpoint the precise year of Herod’s death. Even if we could, without more information we still could not determine when Jesus was born. 3) The strongest evidence we have of the date of Jesus’ birth comes from the Bible. The inspired record states that Jesus’ cousin John the Baptizer began his career as a prophet in the 15th year of Roman Emperor Tiberius Caesar. (Luke 3:1, 2) Secular history confirms that Tiberius was named emperor on September 15, 14 C.E., so his 15th year would run from the latter part of 28 C.E. to the latter part of 29 C.E. John began his ministry during that time, and Jesus evidently started his ministry six months later. (Luke 1:24-31) This, combined with other evidence, would place the beginning of Jesus’ ministry in the fall of 29 C.E. The Bible states that Jesus was “about thirty years old” when he began his ministry. (Luke 3:23) If he was 30 years old in the fall of 29 C.E., he must have been born in the fall of 2 B.C.E. Truthfinder |
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143 | What yr was Jesus born? | Is 61:2 | Truthfinder | 87950 | ||
Hi Tim, Despite our differences in understanding of various scriptural texts, I find it refreshing that you remain cordial, amiable. In that I commend you. Have a nice day. Truthfinder |
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144 | What yr was Jesus born? | Is 61:2 | Truthfinder | 87951 | ||
Hi Prazn, Thank you for your commendation. I am far from being a Bible scholar, but I do possess an extensive library and enjoy researching it. Truthfinder |
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145 | how were years started? | Is 61:2 | Truthfinder | 88150 | ||
Hi Reilly, Well, the Julian calendar was introduced by Julius Caesar in 46 B.C.E., to give the Roman people a solar-year time arrangement in place of the lunar year. The Julian calendar consists of 365 days in a year, with the exception that on each fourth year (leap year), one day is added, to make it 366 days. However, in the course of time, it was found that the Julian calendar year is actually a little more than 11 minutes longer than the true solar year. By the 16th century C.E., a discrepancy of ten full days had accumulated. Thus, in 1582, Pope Gregory XIII introduced a slight revision, instituting what is now known as the Gregorian calendar. By papal bull ten days were omitted from the year 1582, so that the day after October 4 became October 15. The Gregorian calendar provides that centuries not divisible by 400 are not to be considered leap years. For example, unlike the year 2000, the year 1900 was not made a leap year because the number 1,900 is not divisible by 400. The Gregorian calendar is now the one in general use in most parts of the world. Truthfinder |
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146 | how/when was BC/AD initiated? | Is 61:2 | Truthfinder | 88218 | ||
Hi Reilly, You are exactly right. Early in the sixth century C.E. ( or A.D.; Common Era), Pope John I commissioned a monk, who also was a scholarly Roman abbot of the 6th century, and too an accomplished mathematician, named Dionysius Exiguus to develop a system of computation that would allow the churches to set an official date for Easter. Dionysius set to work. He calculated back in time, past Jesus’ death, to what he thought (notice I said what he thought) was the year of Jesus’ birth; then he numbered each year forward from that point. Dionysius designated the period from Jesus’ birth “A.D.” (for Anno Domini—“in the year of our Lord.”) While intending only to devise a reliable way of calculating Easter each year, Dionysius inadvertently introduced the concept of numbering the years from the birth of Christ forward, but missed it by a little over a year. Most scholars agree with what I showed you earlier, that Jesus was not born in the year Dionysius used as a basis for his calculations. Truthfinder |
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147 | how/when was BC/AD initiated? | Is 61:2 | Truthfinder | 88219 | ||
Hi, When? If you notice, The New Catholic Encyclopedia says that Dionysius Exiguus, a Catholic monk, early in the "sixth" century, “was the first to date the Christian era by the birth of Christ, but he made a 4- to 7-year error.” Actually he made but a little over a year error. Truthfinder |
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148 | queen of heaven | Jer 7:18 | Truthfinder | 80514 | ||
HI, The Scriptures do not specifically identify the "queen of the heavens." It has been suggested that this goddess is to be identified with the Sumerian fertility goddess Inanna, Babylonian Ishtar. The name Inanna literally means "Queen of Heaven." The corresponding Babylonian goddess Ishtar was qualified in the Akkadian texts by the epithets "queen of the heavens" and "queen of the heavens and of the stars." Mary is much spoken of in Catholic groups as the "Queen of Heaven" and the "Queen of Peace." This is not a new thought, for early apocryphal writings ascribed great honor to her as the "Mother of God." But let us go back much before that, into ancient Babylon with its pagan religion, to find its beginning. "Under the name of the 'Mother of the gods,' the goddess queen of Babylon became an object of almost universal worship. 'The Mother of the gods,' says Clericus, 'was worshipped by the Persians, the Syrians, and all the kings of Europe and Asia, with the most profound religious veneration." How did the practice creep into the "Christian" world? "The worship of the goddess-mother with the child in her arms continued to be observed in Egypt till Christianity entered. . . . With the generality it came only in name. Instead, therefore, of the Babylonian goddess being cast out, in too many cases her name only was changed. She was called the Virgin Mary, and, with her child, was worshipped with the same idolatrous feeling by professing Christians, as formerly by open and avowed Pagans."-The Two Babylons, by Alexander Hislop. Truthfinder |
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149 | prophet in dungeon | Jer 38:10 | Truthfinder | 94250 | ||
Jeremiah Jer.38:10-12 Truthfinder |
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150 | three men that wore hats | Dan 3:21 | Truthfinder | 94254 | ||
David 2 Sam 15:30 Also the three Hebrew companions of Daniel as recorded at Da 3:21 Truthfinder |
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151 | Can you answer second part of question? | Dan 5:25 | Truthfinder | 80277 | ||
Hi Searcher, Have you thought that maybe “MENE” appearing twice in the inscription, perhaps because the message applied to both rulers in the kingdom of Babylon at that time, Nabonidus and Belshazzar. And then notice how Daniel, in giving the interpretation, used “MENE” only once, possibly because only Belshazzar was present on this occasion? The Bible does not tell us why none of Babylon’s wise men were able to read the writing. (Da 5:8) It may have been because of the cryptic nature of the message, or the writing itself may have been in a script or language unknown to them and this is only an assumption. The interpretation certainly did come from God to Daniel as Daniel understood God's direction from the Holy Spirit being a spiritual individual. 1 Cor. 2:14 Truthfinder |
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152 | Help on the 69th, 70th Week of Daniel | Dan 9:24 | Truthfinder | 80062 | ||
Hi Amber_G This is a prophecy that definitely shows Daniel to be an authentic prophet. It reads, in part: "There are seventy weeks that have been determined upon your people and upon your holy city, in order to terminate the transgression, and to finish off sin, and to make atonement for error . . . And you should know and have the insight that from the going forth of the word to restore and to rebuild Jerusalem until Messiah the Leader, there will be seven weeks, also sixty-two weeks (making 69 in all). . . . And after the sixty-two weeks (that is, 7 plus 62, or after the 69th week) Messiah will be cut off . . . And he must keep the covenant in force for the many for one week (the 70th); and at the half of the week he will cause sacrifice and gift offering to cease."-Daniel 9:24-27. Many Jewish, Catholic, and Protestant Bible scholars agree that the "weeks" of this prophecy are weeks of years. The Revised Standard Version, Ecumenical Edition, reads: "Seventy weeks of years are decreed concerning your people." Those 490 years began in 455 B.C.E. when Nehemiah was authorized by Persian king Artaxerxes "to restore and to rebuild Jerusalem." (Nehemiah 2:1-8) Sixty-nine weeks of years later, that is, in 29 C.E., Jesus was baptized and anointed, becoming the Christ, or the Anointed One, the Messiah. "At the half of the (70th) week," in 33 C.E., he was "cut off." His sacrificial death made atonement for the sins of mankind, thus causing the animal sacrifices under the Law of Moses "to cease." Because of this reliable prophecy, first-century Jewish people "knew that the seventy weeks of years fixed by Daniel were drawing to a close; nobody was surprised to hear John the Baptist announce that the kingdom of God had drawn near."-Manuel Biblique, by Bacuez and Vigouroux. Truthfinder |
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153 | Help on the 69th, 70th Week of Daniel | Dan 9:24 | Truthfinder | 80097 | ||
Hi Searcher, I agree with you. In this case two fulfullments. I have a question for you, if you are up for some really deep study. If not don't bother. While giving his signs that you mention in Matthew 24,(and in Luke 21: (verse 24 and Dan 4:25) Jesus spoke of the "seven times," calling them "the appointed times of the nations." He said: "Jerusalem will (continue to) be trampled on by the nations, until the appointed times of the nations are fulfilled." (Luke 21:24) A footnote in the Oxford NIV Scofield Study Bible (1984) tells us that "the 'times of the Gentiles' (King James Version rendering of "appointed times of the nations") began with the captivity of Judah under Nebuchadnezzar. . . . Since that time Jerusalem has been, as Christ said, 'trampled on by the Gentiles.'" How long were the "seven times," or "appointed times of the nations," to last? Truthfinder |
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154 | Help on the 69th, 70th Week of Daniel | Dan 9:24 | Truthfinder | 80141 | ||
Hi Daniel Chapter 4 is cross referenced with the signs of the last days and Jesus second coming of Luke 21, Matt. 24 and Mark 13 where you will discern that the "appointed times of the nations" and "7 times" are one and the same. Dan 4:16 16 "Let its heart be changed from that of mankind, and let the heart of a beast be given to it, and let seven times pass over it." also vss 23,25, Or, "appointed (definite) times"; or, "time periods." Aram., id·da·nin; Gr., e´te, "years"; LXXBagster(Gr.), kai·roi´, "appointed times"; Lat., tem´po·ra, "times." "Years," BDB, p. 1105; KB, p. 1106; Lexicon Linguae Aramaicae Veteris Testamenti, by E. Vogt, Rome, 1971, p. 124. Truthfinder |
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155 | Help on the 69th, 70th Week of Daniel | Dan 9:24 | Truthfinder | 80173 | ||
Hi CDBJ Nebuchadnezzar is reported to have reigned for forty-three years. So these "seven times" of insanity in between must have been seven years at the most, in his personal case. In the Holy Bible a "time" is used in places to stand for a literal year. (Dan. 7:25; 12:7, AV; Rev. 12:6, 14; 11:2, 3) But here Nebuchadnezzar was acting out a prophetic drama, in which a year of time would stand for a much longer period. This must be so, for the trampling down of Jerusalem as representing Jehovah's kingdom did not end at the end of Nebuchadnezzar's insanity; and six centuries later Jesus Christ said that Jerusalem would continue being trodden down or trampled on by the nations till the appointed times of the Gentile nations should be fulfilled. How long, then, are these "seven times"? Truthfinder |
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156 | 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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157 | 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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158 | who wrote Zephaniah? When was Zephaniah | Zeph 1:1 | Truthfinder | 71596 | ||
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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159 | What was Jesus doing in the earth 3 days | Matthew | Truthfinder | 93273 | ||
The Bible’s answer to the question, “What did Jesus do in Hell for 3 days?” To answer this question, you be the judge as to what the Bible says “death” is. A word of caution though, at the outset is in order, because there are indeed other teachings which tend to sway us. We are introduced to death as Adam’s penalty for sinning. Gen. 2:17 “But as for the tree of the knowledge of good and bad you must not eat from it, for in the day you eat from it you will positively die.” Thus God says Adam would die. What though did Satan tell Eve? He told her at Gen. 3:4 “At this the serpent said to the woman: “YOU positively will not die.” I personally choose to believe what God told Adam and NOT what Satan told Eve. If we read Gen. 2:7, we learn what life is. Thus the opposite of life is death. Logical? Certainly it is. Gen 2:7 tells us, "And Jehovah God proceeded to form the man out of dust from the ground and to blow into his nostrils the breath of life, and the man came to be a living soul." What consciousness did Adam have when he was a dead soul, a few momements earlier? I have no reason to conclude that he had any! What conclusion am I to draw but at dying Adam returned to total unconsciousness as he was before becoming a “living soul”? Is that not what the Psalmist tells us when speaking of living souls at Ps. 104:29, “If you conceal your face, they get disturbed. If you take away their spirit, they expire, And back to their dust they go.” Going back to Genesis 3:19, “In the sweat of your face you will eat bread until you return to the ground, for out of it you were taken. For dust you are and to dust you will return.” What consciousness does dust have? Supporting Biblical thoughts abound and here are a few to contemplate: 1)Ps 146:4 “His spirit goes out, he goes back to his ground; In that day his thoughts do perish.” 2) Eccl. 9:5, “For the living are conscious that they will die; but as for the dead, they are conscious of nothing at all" 3) Eccl 9:10, ”All that your hand finds to do, do with your very power, for there is no work nor devising nor knowledge nor wisdom in Sheol, the place to which you are going.” 4) Ps. 22:15, “My power has dried up just like a fragment of earthenware, And my tongue is made to stick to my gums; And in the dust of death you are setting me.” The Interpreter’s Bible (Vol. II, p. 1015), commenting on 1 Samuel 25:29,which says, “When man rises up to pursue you and look for your soul, the soul of my lord will certainly prove to be wrapped up in the bag of life with Jehovah your God; but, as for the soul of your enemies, he will sling it forth as from inside the hollow of the sling.", observes that “the idea of man as consisting of body and soul which are separated at death is not Hebrew but Greek.” (Edited by G. Buttrick, 1953) Similarly, Edmond Jacob, Professor of Old Testament at the University of Strasbourg, points out that, since in the Hebrew Scriptures one’s life is directly related with the soul (Heb. nephesh), “it is natural that death should sometimes be represented as the disappearance of this nephesh (Gen. 35:18; I Kings 17:21; Jer. 15:9; Jonah 4:3). The ‘departure’ of the nephesh must be viewed as a figure of speech, for it does not continue to exist independently of the body, but dies with it (Num. 31:19; Judg. 16:30; Ezek. 13:19). No biblical text authorizes the statement that the ‘soul’ is separated from the body at the moment of death.”—The Interpreter’s Dictionary of the Bible, edited by G. Buttrick, 1962, Vol. 1, p. 802. What must we hereby conclude once again? That even though the ancient Egyptians and other peoples of pagan nations, and particularly the Grecian philosophers, were strong in their belief in the deathlessness of the human soul, both the Hebrew Scriptures and the Christian Greek Scriptures speak of the Hebrew soul nephesh and Greek psykhe as dying (Jg 16:30; Eze 18:4, 20; Re 16:3), needing deliverance from death (Jos 2:13; Ps 33:19; 56:13; 116:8; Jas 5:20), or as in the Messianic prophecy concerning Jesus Christ, being “poured out . . . to the very death” (Isa 53:12; compare Mt 26:38). The prophet Ezekiel condemns those who connived “to put to death the souls that ought not to die” and “to preserve alive the souls that ought not to live.”—Eze 13:19. The only reasonable conclusion we can come to is that Jesus did absolutely nothing for three days, because he was dead. The Bible's definition of what Hell is will also enable one to see this more clearly. Truthfinder |
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160 | Thankyou, what do you think about this? | Matthew | Truthfinder | 93372 | ||
Hi Chusarcik, If a distiction of the greek words for Hell (Hades) and Tartarus is not taken into consideration, wrong conclusions will be drawn. Tartarus is a prisonlike, abased condition into which God cast disobedient angels in Noah’s day. It is found but once in the inspired Scriptures, at 2 Peter 2:4. The apostle writes: “God did not hold back from punishing the angels that sinned, but, by throwing them into Tartarus, delivered them to pits of dense darkness to be reserved for judgment.” The expression “throwing them into Tartarus” is from the Greek verb ta·ta·ro´o and so includes within itself the word “Tartarus.” A parallel text is found at Jude 6: “And the angels that did not keep their original position but forsook their own proper dwelling place he has reserved with eternal bonds under dense darkness for the judgment of the great day.” Showing when it was that these angels “forsook their own proper dwelling place,” Peter speaks of “the spirits in prison, who had once been disobedient when the patience of God was waiting in Noah’s days, while the ark was being constructed.” (1Pe 3:19, 20) This directly links the matter to the account at Genesis 6:1-4 concerning “the sons of the true God” who abandoned their heavenly abode to cohabit with women in pre-Flood times and produced children by them, such offspring being designated as Nephilim. From these texts it is evident that Tartarus is a condition rather than a particular location, inasmuch as Peter, on the one hand, speaks of these disobedient spirits as being in “pits of dense darkness,” while Paul speaks of them as being in “heavenly places” from which they exercise a rule of darkness as wicked spirit forces. (2Pe 2:4; Eph 6:10-12) The dense darkness similarly is not literally a lack of light but results from their being cut off from illumination by God as renegades and outcasts from his family, with only a dark outlook as to their eternal destiny. Tartarus is, therefore, not the same as the Hebrew Sheol or the Greek Hades, both of which refer to the common earthly grave of mankind. This is evident from the fact that, while the apostle Peter shows that Jesus Christ preached to these “spirits in prison,” he also shows that Jesus did so, not during the three days while buried in Hades (Sheol), but after his resurrection out of Hades. 1Pe 3:18-20. Likewise the abased condition represented by Tartarus should not be confused with “the abyss” into which Satan and his demons are eventually to be cast for the thousand years of Christ’s rule. (Re 20:1-3) Apparently the disobedient angels were cast into Tartarus in “Noah’s days” (1Pe 3:20), but some 2,000 years later we find them entreating Jesus “not to order them to go away into the abyss.” Lu 8:26-31 Truthfinder |
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