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Results from: Answered Bible Questions, Answers, Unanswered Bible Questions, Notes Author: Machaira Ordered by Date |
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Results | Verse | Author | ID# | |||
1 | Jacob wrestling with God | Gen 32:27 | Machaira | 212542 | ||
The entire incident was meant as an object lesson and a means of spiritual growth for Jacob. Up to that point, Jacob was self-reliant and self-seeking in his all of his striving. Now, facing an unknown future at the hands of his brother Esau, Jacob relies once again on his own wit. He acts in unbelief when he attempts to appease Esau instead of resting in God's promises. The wrestling match was meant to show Jacob that his strength was not to be found in his own striving, but in God's providence. The wrestling match showed Jacob his weakness and the necessity of the blessing of God for ultimate victory against his adversaries. The reason the man asks Jacob his name was also an object lesson and means of spiritual growth. Jacob was now to enter into a new phase of his life. The change of name was meant to remind Jacob of what he once was, but would be no longer. Having Jacob say his name out loud was meant to bring this to his attention. Jacob means 'deceiver' while 'Israel' means 'prince' or 'prevailer' of God. |
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2 | scripture re: giving someone over to god | 1 Tim 1:20 | Machaira | 186356 | ||
I know this isn't exactly what you asked for, but is it possible that you have the following reference in mind? 1Ti 1:20 among whom are Hymenaeus and Alexander, whom I have handed over to Satan that they may learn not to blaspheme. |
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3 | How can some one be pure in heart | Matt 5:8 | Machaira | 183830 | ||
Mat 5:8 "Blessed are the pure in heart, for they shall see God." When the Greek word "kardia," (heart), is used in a figurative sense it is a reference to your "thoughts, feelings, mind or will." Any Greek lexicon or dictionary will confirms this. To be pure in heart simply means to let everything you do outwardly before God and man flow from sincere and honest inward motives. In other words, don't be a hypocrite, which is the exact opposite of one who is pure in heart. Machaira |
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4 | Isaiah 45:7 "God created evil"? | Is 45:7 | Machaira | 182634 | ||
Hello jcem, "Evil" is a bad translation. The word translated "evil" can also be rendered "calmity" or any number of synonyms as demonstrated in any Hebrew lexicon. The newer versions pick-up on this and translate accordingly. Isa 45:7 I form light and create darkness, I make well-being and create calamity, I am the LORD, who does all these things. ESV We can know that this is the correct translation by observing that Isa. 45:7 uses Hebrew parallelism. The first parallel is "I form light and create darkness," where light is contrasted with darkness. The second parallel begins with "I make peace" or "well-being." The logical contrast to this is "I create calamity." Machaira |
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5 | Solomon refers to Earth's cycles; where? | Bible general Archive 3 | Machaira | 182615 | ||
Is it possible that you has Genesis in mind? Gen 8:22 While the earth remains, seedtime and harvest, cold and heat, summer and winter, day and night, shall not cease." |
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6 | just chapter9 | Daniel | Machaira | 182587 | ||
Last part of Daniel 9: (b) This period of seventy sevens, or four hundred and ninety years, is divided by the angel into smaller portions, each of them determining some important event in the future. He says, therefore Dan_9:25, that from the going forth of the command to rebuild the temple, until the time when the Messiah should appear, the whole period might be divided into two portions - one of “seven sevens,” or forty-nine years, and the other of “threescore and two sevens” - sixty-two sevens, or four hundred and thirty-four years, making together four hundred and eighty-three years. This statement is accompanied with the assurance that the “street would be built again, and the wall, even in troublous times.” Of these periods of seven weeks, sixty-two weeks, and one week, the close of the first is distinguished by the completion of the rebuilding of the city; that of the second by the appearing of the Anointed One, or the Messiah, the Prince; that of the third by the finished confirmation of the covenant with the many for whom the saving blessings designated in Dan_9:24, as belonging to the end of the whole period, are designed. The last period of one week is again divided into two halves. While the confirmation of the covenant extends through it, from beginning to end, the cessation of the sacrifice and meat-offering, and the death of the Anointed One, on which this depends, take place in the middle of it. (c) The Messiah would appear after the seven weeks - reaching to the time of completing the rebuilding of the city - and the sixty-two weeks following that (that is, sixty-nine weeks altogether) would have been finished. Throughout half of the other week, after his appearing, he would labor to confirm the covenant with many, and then die a violent death, by which the sacrifices would be made to cease, while the confirmation of the covenant would continue even after his death. (d) A people of a foreign prince would come and destroy the city and the sanctuary. The end of all would be a “flood” - an overflowing calamity, until the end of the desolations should be determined, Dan_9:26-27. This fearful desolation is all that the prophet sees in the end, except that there is an obscure intimation that there would be a termination of that. But the design of the vision evidently did not reach thus far. It was to show the series of events after the rebuilding of the city and temple up to the time when the Messiah would come; when the great atonement would be made for sin, and when the oblations and sacrifices of the temple would finally cease; cease in fact and naturally, for the one great sacrifice, superseding them all, would have been offered and because the people of a foreign prince would come and sweep the temple and the altar away. The design of the whole annunciation is, evidently, to produce consolation in the mind of the prophet. He was engaged in profound meditation on the present state, and the long-continued desolations of the city and temple. He gave his mind to the study of the prophecies to learn whether these desolations were not soon to end. He ascertained beyond a doubt that the period drew near. He devoted himself to earnest prayer that the desolation might not longer continue; that God, provoked by the sins of the nation, would no longer execute his fearful judgments, but would graciously interpose, and restore the city and temple. He confessed ingenuously and humbly the sins of his people; acknowledged that the judgments of God were just but pleaded earnestly, in view of his former mercies to the same people, that he would now have compassion, and fulfill his promises that the city and temple should be restored. An answer is not given “directly,” and in the exact form in which it might have been hoped for; but an answer is given, in which it is “implied” that these blessings so earnestly sought would be bestowed, and in which it is “promised” that there would be far greater blessings. It is “assumed” in the answer Dan_9:25 that the city would be rebuilt, and then the mind is directed onward to the assurance that it would stand through seven times seventy years - seven times as long as it had now been desolate, and that “then” what had been the object of the desire of the people of God would be accomplished; that for which the city and temple had been built would be fulfilled - the Messiah would come, the great sacrifice for sin would be made, and all the typical arrangements of the temple would come to an end. Thus, in fact, though not in form, the communication of the angel was an answer to prayer, and that occurred to Daniel which often occurs to those who pray - that the direct prayer which is offered receives a gracious answer, and that; there accompanies the answer numberless other mercies which are drawn along in the train; or, in other words, that God gives us manymore blessings than we ask of him. |
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7 | just chapter9 | Daniel | Machaira | 182586 | ||
Daniel 9 part 2: III. The answer to the prayer, Dan_9:20-27. The principal difficulty in the exposition of the chapter is in this portion; and indeed there is perhaps no part of the prophecies of the Old Testament that is, on some accounts, more difficult of exposition, as there is, in some respects, none more clear, and none more important. It is remarkable, among other things, as not being a direct answer to the prayer, and as seeming to have no bearing on the subject of the petition - that the city of Jerusalem might be rebuilt, and the temple restored; but it directs the mind onward to another and more important event - the coming of the Messiah, and the final closing of sacrifice and oblation, and a more entire and enduring destruction of the temple and city, after it should have been rebuilt, than had yet occurred. To give this information, an angel - the same one whom Daniel had seen before - was sent forth from heaven, and came near to him and touched him, and said that he was commissioned to impart to him skill and understanding, Dan_9:20-23. “The speediness of his coming indicates a joyful messenger. The substance of that message is as follows: As a compensation for the seventy years in which the people, the city, and the temple had been entirely prostrate, seventy weeks of years, seven times seventy years of a renewed existence would be secured to them by the Lord; and the end of this period, far from bringing the mercies of God to a close, would for the first time bestow them on the theocracy in their complete and full measure.” - Hengstenberg, “Christology,” it. 293. The “points” of information which the angel gives in regard to the future condition of the city are these: (a) That the whole period determined in respect to the holy city, to finish transgression, and to make an end of sins, and to make reconciliation for the people, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the Most Holy, was seventy weeks - evidently seventy prophetic weeks, that is, regarding each day as a year, four hundred and ninety years, Dan_9:24. The time when this period would “commence” - the “terminus a quo” - is not indeed distinctly specified, but the fair interpretation is, from that time when the vision appeared to Daniel, the first year of Darius, Dan_9:1. The literal meaning of the phrase “seventy weeks,” according to Prof. Stuart (“Hints on the Interpretation of Prophecy,” p. 82), is seventy sevens, that is, seventy sevens of years, or four hundred and ninety years. “Daniel,” says he, “had been meditating on the accomplishment of the seventy years of exile for the Jews, which Jeremiah had predicted. At the close of the fervent supplication for the people which he makes, in connection with his meditation, Gabriel appears, and announces to him that’” seventy sevens” are appointed for his people,’ as it respects the time then future, in which very serious and very important events are to take place. Daniel had been meditating on the close of the seventy years of Hebrew exile, and the angel now discloses to him a new period of seventy times seven, in which still more important events are to take place.” |
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8 | just chapter9 | Daniel | Machaira | 182585 | ||
Yes, portions of Daniel 9 are indeed difficult because there is no shortage of debate on what verses 24 - 27 mean. The following is a good overview of the chapter. It's long so I will post it in two parts. In addition, I'll give you a link to some good commentaries so you can look up individual verses. The best ones (IMO) on that particular site are Adam Clarke, John Gill and "Commentary Critical and Explanatory on the Whole Bible." http://www.studylight.org/com/ Albert Barnes Daniel 9 - Analysis of the Chapter This chapter is properly divided into three parts, or comprises three things: I. The inquiry of Daniel into the time that the desolations of Jerusalem were to continue, and his determination to seek the Lord, to pray that his purpose in regard to the restoration of the city and temple might be speedily accomplished, Dan_9:1-3. Daniel says Dan_9:1, that this occurred in the first year of Darius of the seed of the Medes. He was engaged in the study of the books of Jeremiah. He learned from these books that seventy years were to elapse during which the temple, the city, and the land were to be desolate. By a calculation as to the time when this commenced, he was enabled to ascertain the period when it would close, and he found that that period was near, and that, according to the prediction, it might be expected that the time of the restoration was at hand. His mind was, of course, filled with the deepest solicitude. It would seem not improbable that he did not perceive any preparation for this, or any tendency to it, and it could not but be that he would be filled with anxiety in regard to it. He does not appear to have entertained any doubt that the predictions would be fulfilled, and the fact that they were so clear and so positive was a strong reason why he should pray, and was the reason why he prayed so earnestly at this time. The prayer which he offered is an illustration of the truth that men will pray more earnestly when they have reason to suppose that God intends to impart a blessing, and that an assurance that an event is to occur is one of the strongest encouragements and incitements to prayer. So men will pray with more faith when they see that God is blessing the means of restoration to health, or when they see indications of an abundant harvest; so they will pray with the more fervour for God to bless his Word when they see evidences of a revival of religion, or that the time has come when God is about to display his power in the conversion of sinners; and so undoubtedly they will pray with the more earnestness as the proofs shall be multiplied that God is about to fulfill all his ancient predictions in the conversion of the whole world to himself. A belief that God intends to do a thing is never any hinderance to real prayer; a belief that he is in fact about to do it does more than anything else can do to arouse the soul to call with earnestness on his name. II. The prayer of Daniel, Dan. 9:4-19. This prayer is remarkable for its simplicity, its fervour, its appropriateness, its earnestness. It is a frank confession that the Hebrew people, in whose name it was offered, had deserved all the calamities which had come upon them, accompanied with earnest intercession that God would now hear this prayer, and remove the judgments from the people, and accomplish his purpose of mercy toward the city and temple. The long captivity of nearly seventy years; the utter desolation of the city and temple during that time; the numberless privations and evils to which during that period they had been exposed, had demonstrated the greatness of the sins for which these calamities had come upon the nation, and Daniel now, in the name, and uttering the sentiments, of the captive people, confessed their guilt, and the justness of the Divine dealings with them. Never has there been an instance in which punishment has had more of its designed and appropriate effect than in prompting to the sentiments which are uttered in this prayer: and the prayer, therefore, is just the expression of what we “should” feel when the hand of the Lord has been long and severely laid upon us on account of our sins. The burden of the prayer is confession; the object which he who offers it seeks is, that God would cause the severity of his judgments to cease, and the city and temple to be restored. The particular points in the prayer will be more appropriately elucidated in the exposition of this part of the chapter. |
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9 | Fooliness talking! | Eph 5:4 | Machaira | 182584 | ||
Eph 5:4 Let there be no filthiness nor foolish talk nor crude joking, which are out of place, but instead let there be thanksgiving. Context is everything in a case like this. In order to understand what Paul means by "foolish talk" we need to pay attention to what is being said before and after. Notice that in verse 4 "foolish talk" is preceded by "filthiness" and followed by "crude joking." Also, verse 4 itself is preceded by verse 3 which speaks of "sexual immorality" and followed by verse 5 which speaks once again of "sexual immorality." So the "foolish talk" of which Paul speaks is most likely sexually immoral in nature. Joking around isn't necessarily sinful unless it involves things that are . . . well . . . sinful. Machaira |
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10 | I need help understanding Daniel chp. 9 | Daniel | Machaira | 182581 | ||
That's a tall order Grandma Sunshine! :) Are you looking for something in particular or do you just want a general overview of the whole chapter? Machaira |
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11 | Need help on 1Samuel 1:24-28 for an outl | 1 Samuel | Machaira | 182579 | ||
Since time is of the essence I'll give you some "copy and paste" by Albert Barnes. He gives a nice little summary of chapter 1. You'll need to read to the all of chapter 1 to understand what's going on in verses 24 - 28. Albert Barnes 1 Samuel 1 - Some account of Elkanah and his two wives, Peninnah and Hannah, 1Sa_1:1, 1Sa_1:2. His annual worship at Shiloh and the portions he gave at such times to his wives, 1Sa_1:3-5. Hannah, being barren, is reproached by Peninnah, especially in their going up to Shiloh; at which she is sorely grieved, 1Sa_1:6, 1Sa_1:7. Elkanah comforts her, 1Sa_1:8. Her prayer and vow in the temple, that if God would give her a son, she would consecrate him to His service, 1Sa_1:9-11. Eli, the high priest, indistinctly hearing her pray, charges her with being drunk, 1Sa_1:12-14. Her defense of her conduct, 1Sa_1:15, 1Sa_1:16. Eli, undeceived, blesses her; on which she takes courage, 1Sa_1:17, 1Sa_1:18. Hannah and Elkanah return home; she conceives, bears a son, and calls him Samuel, 1Sa_1:19, 1Sa_1:20. Elkanah and his family go again to Shiloh to worship; but Hannah stays at home to nurse her child, purposing, as soon as he is weaned, to go and offer him to the Lord, according to her vow, 1Sa_1:21-23. When weaned, she takes him to Shiloh, presents hear child to Eli to be consecrated to the Lord, and offers three bullocks, an ephah of flour, and a bottle of wine, for his consecration, 1Sa_1:24-28. Machaira |
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12 | Questions on Integrity | Jer 17:9 | Machaira | 182569 | ||
Maybe you could clarify your question a bit . . . and its connection to Jeremiah 17:9? Thanks. Machaira |
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13 | 1 Samuel Chapter 15 Verses 13-21 | 1 Sam 15:22 | Machaira | 182568 | ||
Saul tried to justify his actions, but he certainly didn't succeed. He tried to excuse himself by saying that instead of destroying everything as he was commanded, he decided to save the "best things" for sacrifice. Greed was clearly the motive for disobedience, not "fear of his people," That was just one more excuse. Here is what Samuel had to say about Saul's excuses: 1Sa 15:22 And Samuel said, "Has the LORD as great delight in burnt offerings and sacrifices, as in obeying the voice of the LORD? Behold, to obey is better than sacrifice, and to listen than the fat of rams. 1Sa 15:23 For rebellion is as the sin of divination, and presumption is as iniquity and idolatry. Because you have rejected the word of the LORD, he has also rejected you from being king." 1Sa 15:24 Saul said to Samuel, "I have sinned, for I have transgressed the commandment of the LORD and your words, because I feared the people and obeyed their voice. Machaira |
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14 | hunger, unproductive, withered? reson | Mark 11:21 | Machaira | 182566 | ||
I'm not sure what you're asking. Could you maybe rephrase your question? Machaira |
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15 | Integrity - Acts 4: 18-20 and 5:27-29 | Acts | Machaira | 182565 | ||
Hello bigwiggles, I would say that answering your question without some specific situation in mind is very difficult. We know from Romans 13 for example, that we are to obey civil magistrates. We also know that we are to obey God rather than man when man would compel us to do something clearly against the will of God. At this point, I would say that the texts you cite are good examples of how this works. For example, if the government says it is illegal to preach the Gospel, then we have the God given right to resist. Be careful though, I've seen people and even groups use this principle to justify some very strange ideas. Machaira |
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16 | Understanding Ishiah 30:18-27 | Isaiah | Machaira | 182563 | ||
Hello ms. glo, Since I can say it no better, I've copied the comments of expositor Albert Barnes for you. One thing to keep in mind with prophetic texts such as the one in question is that many times the prophesy refers to some historic situation and its aftermath intertwined with hints of future messianic blessing. This makes interpretation difficult to say the least. But, in any case, I think Mr. Barnes does a fine job. Isa 30:19 - For the people shall dwell in Zion - (see the note at Isa 1:8). The language here is evidently adapted to a return from the captivity. The whole design of the passage Isa 30:19-26 is to describe a future state of prosperity by images mainly drawn from the idea of temporal enjoyment. The sense is, that in some period subsequent to the calamities that would befall them for their improper reliance on the aid of Egypt Isa 30:16-17, there would be prosperity, peace, and joy in Jerusalem. The order of events, as seen by the prophet in vision, seems to be this. He sees the people threatened with an invasion by Sennacherib. He sees them forget their reliance on God and seek the aid of Egypt. He sees, as a consequence of this, a long series of calamities resulting in the downfall of the republic, the destruction of the city, and the captivity at Babylon. Yet he sees, in the distant prospect, prosperity, happiness, security, piety, the blessing of God, and rich and abundant future mercies resting on his people. That the blessings under the Messiah constitute a part of this “series” of mercies no one can doubt who attentively considers the language in Isa 30:25-26. Thou shalt weep no more - (see the note at Isa 25:8). He will be very gracious unto thee at the voice of thy cry - When in your calamities you shall cry unto him for deliverance, he shall hear you, and restore you to your own land. This is in accordance with the statements in Isa 26:8-9 (see the notes at these verses), that in their captivity in Babylon they would seek God. He will answer thee - (see Jer 29:12-14). Machaira |
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17 | Why R Gen 19:2-8 / Jud 19:20-2 the same | Eccl 1:9 | Machaira | 182471 | ||
Sorry if I seemed defensive. That certainly wasn't my intent. Machaira |
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18 | Kings and Chronicles comparisons? | OT general | Machaira | 182469 | ||
Hi Ken, The only "harmony" of Kings and Chronicles I've ever seen is "A Synoptic Harmony of Samuel, Kings, and Chronicles: With Related Passages from Psalms, Isaiah, Jeremiah, and Ezra." The editor is James D. Newsome. You can find it at Amazon.com. I've don't have this book myself and I don't know anything about the author so I can't tell you if it's good or bad. In any case, you may be interested in the following article: http://www.directionjournal.org/article/?430 Machaira |
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19 | Why R Gen 19:2-8 / Jud 19:20-2 the same | Eccl 1:9 | Machaira | 182465 | ||
Hello CBD, Here in Philadelphia where I live, the local newspaper reports daily on the number of gun related homicides. Should I give in to the suspicions of the atheists and declare my local newspaper "a bunch of folk tales?" No . . . of course not. In our fallen world, the same crimes are committed over and over again. Maybe the atheists should stop looking for silly excuses and listen to Solomon. As Solomon said: Ecc 1:9 What has been is what will be, and what has been done is what will be done, and there is nothing new under the sun. Machaira |
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20 | will we be taken up? | 1 Thess 4:17 | Machaira | 182463 | ||
St Chrysostom, who like Paul lived during the Roman empire, explains the passage just this way: "If he [Christ] is about to descend, on what account shall we be caught up? For the sake of honor. For when a king drives into a city, those who are in honor go out to meet him; but the condemned await the judge within." Since Christ is coming down, Christians must go up to meet him so that they can join his triumphal procession. Acts 28:15 uses the word "meet" (apantesis) in a similar way. It describes an event that occurred as Paul is approaching Rome. It reads as follows: "The believers from there, when they heard of us, came as far as the Forum of Appius and Three Taverns to meet us. On seeing them, Paul thanked God and took courage." The Christians in Rome came out of the city to meet Paul to honor him and usher him into Rome. In sum, in this text the Christians are caught up into the clouds to meet Christ so that they can share in the true Lord’s glorious return to earth. There is a rapture (taking up of Christians), but its purpose is not to take Christians away from earth, but to enable them to join his triumphal return. http://www.reference.com/browse/wiki/Rapture Machaira |
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