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Results from: Answered Bible Questions, Answers, Unanswered Bible Questions, Notes Author: Acts 22 Ordered by Date |
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Results | Verse | Author | ID# | |||
1 | How many ways can money be collected? | Not Specified | Acts 22 | 105456 | ||
How many ways is the church authorized in the N.T. to collect money? When may the church collect money? What are the limitations for giving,especially, giving too much? | ||||||
2 | How many ways can money be collected? | 1 Cor 16:1 | Acts 22 | 105464 | ||
How many ways is the church authorized in the N.T. to collect money? When may the church collect money? What are the limitations for giving,especially, giving too much? | ||||||
3 | How many ways can money be collected? | 1 Cor 16:2 | Acts 22 | 105461 | ||
How many ways is the church authorized in the N.T. to collect money? When may the church collect money? What are the limitations for giving,especially, giving too much? | ||||||
4 | What does Pharaoh mean ? | Ex 1:8 | Acts 22 | 87061 | ||
The first appearance of the title Pharoah in the Bible is in Genesis 12:15, "Pharoah's courtiers saw her (refers to Sarai, wife of Abram) and praised her to Pharoah, and the woman was taken into Pharoah's palace." The names of the pharoahs in Genesis and Exodus are not given, thereby making it difficult to fix the chronology of the patriarchal period. The title itself derives from an Egyptian word meaning "the great house" (pe-ro), a destination of the royal palace as early as 2500 BC. In New Kingdom times (from the 16th century BC on),it came to be used for the king, in the same way as "the White House" can designate the American president or "the Crown," the British monarch. There are several candidates for the infamous title of "Pharoah of the Oppression," linked in the Bible with the bondage of the Israelites and Moses. The majority of scholars identify him with Rameses II (1347 - 1280 BC or 1300 - 1234 BC). The Exodus itself is held to have taken place under his son, Merneptah, with whom the decline of Egypt began. In Exodus 14:6, "He (Pharoah) ordered his chariot and took his men with him.(V.7) he took 600 of his picked chariots and the rest of the chariots of Egypt, with officers in all of them." This would indicate that Pharoah lead his entire army in pursuit of the Israelites. In Exodus 14:28, the Bible tells us that all of the Egyptians were lost in the sea. The Red Sea is actually, Yam Suf in Hebrew or Sea of Reeds. | ||||||
5 | Genesis 29:30- chapter 30:24 | Genesis | Acts 22 | 86545 | ||
Great answer. Let me add this: Gen.29:31 - "The Lord saw that Leah was unloved and He opened her womb;but Rachel was barren." The Hebrew for "unloved" is s'nu-ah which actually means "hated" and that perhaps is more accurate here. Did Jacob hate Leah or love her less that he loved Rachel? Rachel was beautiful and it was love at first sight for Jacob while "Leah had weak eyes" (Gen.29:17) a term for "not pretty". Perhaps Leah actually hated herself for having tricked Jacob into marrying her. Knowing what we know about humans, we can suspect that Jacob did indeed hate Leah because, by reminding him of the fraudulent circumstances of their wedding, she reminded him of his most shameful memory, the time he deceived his father, Isaac. We often hate people for confronting us with what we like least about ourselves. Also notice how God once again shows mercy when no one else would. In Gen.30:1, Rachel says "Give me children or I shall die. Ironically, she died in the act of giving birth to a 2nd child. Literally, the only difference between a wife and a concubine in Jacob's day was that no bride-price (Hebrew: mohar) is paid to the former. Over time, the social status between the two often disappeared. Yet, today, in Jewish worship, only Leah and Rachel are remembered as Jewish matriarchs. An important prayer recalls the names of Abraham, Sara, Isaac, Rebekah, Jacob, Leah and Rachel but not the names of Bilhah and Zilpah. Young women today should keep that in mind - Get That Ring! |
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6 | Who is the Author of the book of Judges? | OT general | Acts 22 | 86544 | ||
The author of this book was most probably Samuel. The internal evidence both of the first 16 chapters and of the appendix warrants this conclusion. It was probably composed during Saul's reign, or at the very beginning of David's. The words in 18:30-31, imply that it was written after the taking of the Ark of the Covenant by the Philistines, and after it was set up at Nob (1 Sam. 21). In David's reign the Ark was at Gibeon (1 Chr.16:39) The Book of Judges is so called because it contains the history of the deliverance and government of Israel by the men who bore the title of the "judges." The book of Ruth originally formed part of this book, but about A.D. 450 it was separated from it and placed in the Hebrew scriptures immediately after the Song of Solomon. from Easton's Bible Dictionary. |
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7 | In Exodus chapter 1, who is the King? | Ex 1:1 | Acts 22 | 86340 | ||
The change in the account of the Hebrews in Egypt is noted here in Exodus 1:8, "A new king arose over Egypt who did not know Joseph." That began the loss of status for the Israelites. They experience sudden and cataclysmic change. The most reasonable explanation for the change of fortune lies in the policies adopted by pharoahs (the generic name of all Egyptian leaders and not the name of any specific leader) of the 19th Dynasty (1304 - 1200 BC) especially by Ramses II (1290 - 1224 BC) who shifted Egypt's administrative and strategic center to the eastern delta of the Nile, where he undertook building projects that required a huge local labor force. While it was Ramses II that is credited with most of this change, the seeds for such action were planted in the middle of the 18th century BC. At that time the Hyksos, a conglomerate of ethnic groups among whom semites predominated, took over Lower Egypt and ruled it until their expulsion in the second half of the 16th century BC. After that, the delta was neglected by the central government. A revival of interest in that part of Egypt began with the reign of Haremheb (1330 - 1306 BC) and accelerated under his successors. Where did the Egyptians learn to oppress their slaves and control their male births? Possibly from the Hyksos. It was the Egyptians who again rose in strength and numbers to overthrow their oppressors. Egyptians may have feared that Hebrew males would be born in great numbers and rise up to rebellion. The last king of Egypt's 18th Dynasty was Haremheb, and Ramses I and Seti I served as co-regent. Ramses II was the third king of the 19th Dynasty. | ||||||
8 | If not twins how far between births ? | Gen 4:2 | Acts 22 | 86271 | ||
Cain and Abel are not twins. The Hebrew translation of Genesis 4:2 starts with the term "And again" as time had passed. The absence of the term "she conceived and bore" in Gen.4:1 let to the tradition that Cain and Abel were twins. A second proof is that Cain follows his father's occupation of agriculture. Abel is a shepherd. The Bible regularly portrays younger siblings as more virtuous and has a special fondness for shepherds, including Abraham, Moses, David and Jesus. Rabbinic interpretation might have suggested a defined span of time, but I saw nothing in the Bible that expressed an actual difference in birth dates. | ||||||
9 | In Gen.46:27, the number is 70, why? | Acts 7:14 | Acts 22 | 85802 | ||
This is a great question. After verifying that 70 is the number in Genesis 46:27, and that 75 is the number in Acts 7:14, I started to think about the author of Acts, Dr. Luke. He was a very careful historian, so how could he make a mistake like this. My best guess is that Luke was not always a witness to the events he wrote about. And because he was not Jewish, perhaps he didn't know the small details of the Old Testament. Perhaps someone gave him that reference and didn't know the correct number was 70. The number 70 is the base of 10 multiplied by 7, a number expressing completeness. It reiterates the point made in Gen.46:1 and Gen.46:6-7 which emphasize the comprehensive nature of the descent to Egypt - because this event is seen as the fulfillment of Gen.15:13. It may be interesting to note that the Greek Septuagint, as well as the Exodus Qumran text, has a tradition of 75, which is not a stock number. | ||||||
10 | Don't understand Jesus's view on alcohol | Prov 20:1 | Acts 22 | 85402 | ||
Scribe, thank you for the clarification. I agree with your point that our Lord drank no more wine after that point. The point that I was trying to make was that wine was part of the Passover supper and was served to all. From my study, Luke mentions 2 cups of wine, while Matthew and Mark mention only one. In the traditional Passover meal, the wine is served 4 times. Christ spoke the words about His body and His blood when he offered the last cup (which would have been #4). More to the question first raised, Jesus'view on alcohol, I still see the possibility that He had wine at some time, even if just for ritual purposes only. The verses that you've quoted mean that Christians should remember Jesus' sacrifice and resurrection when the issue of drinking wine (all alcohol) is presented. It then takes on a more sacred meaning than just a recreational or cultural beverage. | ||||||
11 | Don't understand Jesus's view on alcohol | Prov 20:1 | Acts 22 | 85380 | ||
Emmaus, Just a point of information: There is little doubt that our Lord Jesus drank wine at His Passover supper. You're right in saying that Jews still drink wine at the Seder (Hebrew: order) - in fact, the rabbis command them to drink 4 cups of wine that night. That is symbolic of the 4 promises of God found in Exodus 6:6-7. Consumption is spaced throughout the entire evening. Our family's Seder lasts nearly 4 hours, and my father-in-law makes the wine (kosher) which has a higher alcohol content than normal. By the way, you can purchase Kosher wine for Passover in grocery stores, and even thru your local synagogue. No one drinks the entire cup each time, since the purpose is to observe the mitzvah (Hebrew: commandment) and not to just get drunk. Judaism has very strong views on drunkenness. Each time that wine is consumed as part of ritual, a blessing is said, giving thanks to God for this "fruit of the vine." Psalm 104:15 refers to "wine that cheers the hearts of men" and it is indeed a night to rejoice the deliverance from bondage by God's strong arm. We celebrate the Sabbath with a small taste of wine (after the blessing is said) at the end of the Shabbat service. Yet, while wine is a part of ritual for Jews (who do not observe the New Testament), I am in agreement with my Christian brothers and sisters who understand that alcohol can damage your witness. Since alcohol consumption can lead easily to sin, it should be avoided. For Jews who drink it as part of worship, it is to honor God. For Christians who abstain completely, it is to honor God. Some of the discussion about alcohol resembles the legalistic arguments of Pharisees. The Bible is full of examples of the downfall of man from the abuse of alcohol. Perhaps, we should regard it as the "blood" and that way, we could hold ourselves to a more reverent state when tempted to abuse wine. Note that Proverbs 20:1 is simply a warning about the results of over-indulgence of wine. The full Hebrew translation of this verse is "Wine is a scoffer (and strong drink or grain alcohol is a roisterer.) He who is muddled by them will not grow wise." The term "them" pretains to wine and strong alcohol-based drinks. Most wine is not a "strong drink". "Muddled" means a state beyond just a ritual taste. The rest of the verses in Proverbs 20 contain more wisdom about our conduct in life. | ||||||
12 | Why is Ishmael mentioned in Judges 8:24? | Judg 8:24 | Acts 22 | 84626 | ||
I don't read it as Ishmael but rather Ishmaelites. Gideon is asking for golden earrings taken in plunder after the battle. It was the custom of Ishmaelites to wear gold earrings. The author may have felt that Ishmaelites were more well known for wearing earrings than the Midianites. Ishmael was born over 1000 years before this event and these are his descendants. | ||||||
13 | Are we gods? | Gen 3:5 | Acts 22 | 84621 | ||
The Hebrew translation: "but God knows that as soon as ou eat of it your eyes will be opened and you will be LIKE (key) divine beings who know good and bad." That's the key: like God - you will become endowed with a power which is at present reserved exclusively to God and having once acquired this power, you will be in a position to repudiate His authority. The ordinary explanation of the phrase "good and evil" in the literal sense assumes that God would for some reason withhold from man the ability to discern between what is morally right and wrong - a view that contradicts the spirit of Scripture. Adam would not have been made "in the image of God" if he did not from the first possess the faculty of distinguishing between good and evil. And if he lacked such capacity, his obedience or disobedience to any command whatsoever could have no moral significance. Remember that what we read in verse 5 is a quote from the serpent and has been twisted. In Genesis 2:17, God warns not to eat of the tree of the knowledge of good and evil for in the day that you eat of it, you shall surely die. The Hebrew word understood in 3:5 as "divine beings" (elohim with a lower case 'e') is a general term referring to supernatural beings and is often used for angels. | ||||||
14 | Is there still a year of Jubilee? | Lev 25:48 | Acts 22 | 84613 | ||
No law in the Old Testament given to us by God can be anulled, but like rituals surrounding animal sacrifice, Jews simply observe the laws in different ways. One example concerns Lev. 25:48 - the law for indenture to a non-Israelite. The obligation of a kinsman to redeem a relative from bondage to a non-Jew would become the source in postbiblical times of the practice to ransom Jews taken captive (pidyon sh'vuyyim). Communities would go to great lengths to save their fellow Jews in that situation, even selling Torah scrolls to redeem hostages. In the last 3 decades of the 20th Century, successful efforts were undertaken by the Jewish community to bring Jews out of Ethiopia, Syria, and the former Soviet Union. The guiding principle is "all Jews are responsible one for another" (kol Yisra-el arevim zeh ba-zeh). | ||||||
15 | cannot eat pork,seafood? | 1 Tim 4:3 | Acts 22 | 84394 | ||
We observe Jewish Dietary Laws in our home, kashruth, because we are Jewish. I have been a Completed Jew for nearly 6 years. All of the same reasoning about "law and grace" which some attempt to apply to do away wit the Sabbath and Holy Days is also used to do away with any adherance to "keeping Kosher." By abstaining from unclean meats,trephah, I am making an effort to be consistent in the way I view the issues of law and grace. What I eat or don't eat doesn't earn me salvation. It doesn't make me more spiritual than the next person. It doesn't earn Brownie Points with God. And, having avoided pork and catfish for over 50 years, I don't have any desire to try it now. Pork to me is merely like brussel sprouts to someone else. Enlightened Jews know not only how to keep Kosher, but why. Kashruth may be defined as a part of Judaism's attempt to hallow the act of eating by teaching us reverence for life. Just as fasting is an aspect of our worship, so is fulfilling the commandments,mitzvah,of Exodus 22:30; Leviticus 11:44-45 and Deuteronomy 14:21. What makes this and other tenets of Judaism so hard to follow is the centuries of needless ritual, custom and rabbinic law that tries to improve on God's Word. The Orthodox of today have imposed the same stumbling blocks in front of the observant that the Pharisees of old tried to set before our lord. And so, fewer and fewer Jews are willing to undergo the task because it is so difficult to get it right. Like grace before and after meals, it should be a part of our recognition of God who provides all things. | ||||||
16 | Was Melchesedek Jesus ? | Gen 14:1 | Acts 22 | 83888 | ||
While David Roper wrote the material used to answer the question on Melchizedek, Steve Zeisler and Ray Stedman are more prolific. Of all of the PBC writers, Ray Stedman really rings the bell. Bookmark Stedman's site and you will have a wealth of information. Dr. Thomas Constable is perhaps the best academic publishing on the Net today. Hope more users of this site learn to search for answers among the excellent sites available on the Net. | ||||||
17 | Was Melchesedek Jesus ? | Gen 14:1 | Acts 22 | 83786 | ||
THE KING OF PEACE by David Roper If this is your first time to read Genesis 14, you must wonder who Melchizedek is. We don't know where he comes from -- there is no genealogy given, he is not tied in with anyone we know about. He just appears, and he disappears. He is never heard of again in history. His name occurs twice more in the Scriptures, in Hebrews 7 and Psalm 110; but, historically, we know nothing about Melchizedek. Who is he? Where does he comes from? First, we learn that he is a king. Abram met this king in the King's Valley, the Kidron, just to the east of Jerusalem. In the book of 2 Samuel this is identified as the King's Valley. We also know that Melchizedek was the king of Jerusalem (Salem was the ancient name). Long before the Israelites captured it, Jerusalem was known as the city of peace -- Shalem, or Urusalim, as it was known in many of the inscriptions of this period. In this translation, Salem is merely the shortened form for the name of the city. So Melchizedek was one of the Canaanite kings of the city of Jerusalem, and he met Abram as Abram was returning from this conflict. Melchizedek gave Abram bread and wine to fortify him. Abram had been involved in a very difficult battle, he had traveled long and hard, and his men were tired and hungry. Melchizedek met their need at a crucial time. The account also tells us that Melchizedek was a king/priest, which was unusual. Any Jew reading this account at a later time in history would immediately fix his attention on the two offices that Melchizedek held, because nowhere in Israel do you have any example of these two offices being combined. Kings and priests were separate. These offices were divided because the kings might be tempted to use their spiritual or religious power to gain political power over the people. But here is a man who is both king and priest -- a man who represents God to the people and the people of God, and who also exercises political authority. So he is somewhat unique. We are also told that Melchizedek worshipped God Most High. This was a term which the Canaanites used for the highest god. But in this case, we have a Canaanite who worships one God -- he is a monotheist. He worships the same God that Abram worships, the God who is the possessor of heaven and earth. It all belongs to him. He not only created it, but he also possesses it. So Melchizedek appears as a priest/king from the city of Jerusalem, and he gives Abram and his retainers bread and wine. He blesses Abram and calls his attention to the fact that it was God Most High who delivered him. The one who is the possessor of heaven and earth is the one who has consistently met Abram's needs. Who is this Melchizedek? His name describes him as the king of righteousness. His name is composed of two words, melech (king) and zadek (righteousness). He is the king of righteousness. In Old Testament terms, the word "righteousness" means conformity to a standard, and the standard is Godlikeness. Men who were like God were righteous men. Later, in Hebrews, Melchizedek is called the king of peace, the one who has authority to grant peace. Now peace, in Old Testament terms, means "wholeness, completeness." This man Melchizedek comes at the time of Abram's greatest need, and he ministers grace to him. Melchizedek does two things: First, he gives Abram bread and wine -- he ministers to his physical need. I believe this initial action is symbolic for the second action that Melchizedek takes, which is to bless Abram. Now, the word "bless" means to bestow upon another all that that person needs for life. It is the bestowal of those things that make one adequate to live, those things that give us the capacity to cope. So Melchizedek blesses Abram -- he gives him the resources for facing the demands that he has to face. Essentially, in blessing Abram he reminds him that it is God Most High who is the possessor of heaven and earth. A thousand years later, David, who in one sense succeeded Melchizedek to the throne, pointed out that Melchizedek is like Messiah, in that he has been designated a king/priest forever by God. Now David knew that Melchizedek was not Messiah. He was not the angel of God. He was a historical figure; but he illustrates the kind of ministry that Messiah would have. He would meet our needs, whatever they were, in whatever situation we find ourselves. He would be a king/priest, with authority over our lives. He would mediate for us. He would stand on the Godward side of us, as Melchizedek did with Abram, and he would minister grace to us. He would supply right conduct, the power to be righteous, and he would supply peace -- the sense of inner adequacy. Thus our vision would be filled not with our own needs, and our own problems, and our own despair, but with the Lord Most High, who is the possessor of heaven and earth. Copyright (C) 1995 Discovery Publishing, a ministry of Peninsula Bible Church. |
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18 | Who was David's Mother? | Ps 116:16 | Acts 22 | 83638 | ||
David, second king of the Hebrew people and ancestor of Jesus Christ was the son of Jesse of the tribe of Judah (1 Samuel 19-31). The name of his mother does not appear in the Bible. However, David fondly remembers his mother's godliness in Psalm 116:16 - "O LORD, I am your servant, the son of Your maidservant;" | ||||||
19 | how pretty was Dinah | Bible general Archive 1 | Acts 22 | 83434 | ||
Genesis 34, which details the rape of Dinah, does not address her appearance. We can deduce from verse 2 that she must have been, by the standards of that day, breathtakingly beautiful. When Dinah "went out to visit the daughters of the land," she left the security of her home. This might suggest that she was somewhat coquettish or even promiscuous. But its the reaction of Shechem, son of Hamor, that leads us to conclude that she must have been attractive. In verse 2, Shechem raped her violently on impulse, and then in verse 3, the Bible says, "being strongly drawn to Dinah, daughter of Jacob, and in love with the maiden." The 3 expressions of affection; "drawn"..."love"..."spoke" underscore Shechem's feelings after the deed. He is hopelessly enamored of Dinah. | ||||||
20 | clarify why69 weeks stated as62and7weeks | Dan 9:25 | Acts 22 | 83428 | ||
The Hebrew word translated "weeks" (sabu'im) means "sevens." So when you read seven weeks or 62 weeks,in the Daniel, you're reading about a "week of years" or seven years (since there are 7 days in a week). Thus, seven weeks in Daniel means 7 years x 7 or 49 years. The prophecy as a whole is presented in verse 24. The first "sixty-nine sevens" is described in verse 25. The events between the 69th seventh and the 70th seventh are detailed in verse 26. The final period of the 70th seventh is described in verse 27. Seventy seven-year periods totals 490 years. When you add the first period of 49 years (7x7 years) and the second period of 434 years (62x7 years)you get a total of 483 years or 69 weeks. The first 49 years were taken up with the rebuilding of Jerusalem. The end of the next period of 62 sevens marks the redemption of mankind by Christ on the cross. Detailed chronological studies confirm that Jesus died at the end of the 483-year period. So that leaves just 7 years or one week of years. The strongest argument for a literal fulfilment of the events predicted in verse 27 is that the events predicted in verses 24-26 were fulfilled literally. 1/2 week was the 3-1/2 year ministry of our Lord on earth. The remaining 1/2 week or 3-1/2 years is the Tribulaton. When Israel turned away from God and refused the offer of the Savior, God's countdown stopped. God has been counting ever since the 20th year of Ahasuerus, counting away year after year. 483 years ran their course, and then the Savior came. It was almost the end. 7 more years were to follow, but something happened and the countdown has been delayed. |
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