Results 1 - 8 of 8
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Results from: Answered Bible Questions, Answers, Unanswered Bible Questions, Notes Author: llaws Ordered by Date |
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Results | Verse | Author | ID# | |||
1 | How old is the earth? | Gen 1:1 | llaws | 158569 | ||
Hi The verses do not say nor imply that God "created the sun on day one nor on day four. Before those seven day periods began the verse verse says that God created the heavens (sun). Then the 7 cration day periods began. :-) |
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2 | How old is the earth? | Gen 1:1 | llaws | 158555 | ||
True the Bible doesn't specify the length of each of the creative periods. Yet all six of them have ended, it being said with respect to the sixth day (as in the case of each of the preceding five days): “And there came to be evening and there came to be morning, a sixth day.” (Ge 1:31) However, this statement is not made regarding the seventh day, on which God proceeded to rest, indicating that it continued. (Ge 2:1-3) Also, more than 4,000 years after the seventh day, or God’s rest day, commenced, Paul indicated that it was still in progress. At Hebrews 4:1-11 he referred to the earlier words of David (Ps 95:7, 8, 11) and to Genesis 2:2 and urged: “Let us therefore do our utmost to enter into that rest.” By the apostle’s time, the seventh day had been continuing for thousands of years and had not yet ended. The Thousand Year Reign of Jesus Christ, who is Scripturally identified as “Lord of the sabbath” (Mt 12:8), is evidently part of the great sabbath, God’s rest day. (Re 20:1-6) This would indicate the passing of thousands of years from the commencement of God’s rest day to its end. The week of days set forth at Genesis 1:3 to 2:3, the last of which is a sabbath, seems to parallel the week into which the Israelites divided their time, observing a sabbath on the seventh day thereof, in keeping with the divine will. (Ex 20:8-11) And, since the seventh day has been continuing for thousands of years, it may reasonably be concluded that each of the six creative periods, or days, was at least thousands of years in length. | ||||||
3 | How old is the earth? | Gen 1:1 | llaws | 158544 | ||
Genesis 2:4 speaks of the period of creation of the heavens and earth as ONE day. "These428 are the generations8435 of the heavens8064 and of the earth776 when they were created,1254 in the day3117 that the LORD3068 God430 made6213 the earth776 and the heavens,8064" Logically, we consider what the Bible itself tells us first and then if science agrees then I consider the understanding of the scripture as definitely accurate. Science agrees with the Bible's use of "a day" being a period of thousands of years. Science says that the light of distant stars show them to be millions of years old. The Bible says in both Ps. 90:4 and 2 Pet. 3:8 that "a day" is to God a thousand years. Along with all that you showed BradK the Bible uses "day" for more that just a 24-hour period. I will ask you; what verse in Genesis chapter 1 tells us when God created light? |
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4 | How old is the earth? | Gen 1:1 | llaws | 158521 | ||
Ps. 119:130 “The opening of thy words giveth light; It giveth understanding unto the simple.” Being of infinite wisdom and power, who was himself before all time and all worlds, in the entrance into God's word gives this light.(both the physical and the "light" of understanding). The first verse of the Bible gives us a surer and better, a more satisfying and useful, knowledge of the origin of our universe, than all the volumes of the philosophers. It tells us in this self same verse that God created “light” by simply saying “heavens” because the “stars” are the major portion of this “heavens”. Creationists are wrong when they say “light” was created in a 24-hour period, say on the first day, or perhaps the 4th day? They too often say that the entire universe was created in six literal 24-hour days some 6,000 years ago. With teachings like this, they misrepresent the Bible, which says that God created the heavens and the earth “in the beginning”—at some unstated point (perhaps billions of years ago) before the more specific "creative days” began. (Genesis 1:1) Significantly, the Genesis account shows that the expression “day” is used in a flexible sense. At Genesis 2:4, the entire period of six days described in the preceding chapter is spoken of as only one day. Logically, these were, not literal days of 24 hours, but long periods of time. Each of these epochs evidently lasted thousands of years. |
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5 | archangels | Bible general Archive 2 | llaws | 156626 | ||
Hi Yankeeminister, My email is candlcleaning@yahoo.com and if you give me your email, I'll send you info I've gathered on archangles. It's quite long so an email would be better. llaws |
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6 | Does the Father have a God? | 1 Cor 12:3 | llaws | 151008 | ||
Hello Stevenhh, God or god? When translators place a capital "G" in the word God, he is translating a specific thought since the early Greek didn't distinguish lower or capital cases. Thus, the first English tranlation is very interesting. The site: http://www.richard-2782.com/tynjohn.htm provides William Tyndale's translation of John 1:1 as different from the King James, New American Standard Bible, and the NIV translations. In fact, it agrees with the Jehovah's Witnesses' New World Translation, and an old 1808 translation "The New Testament, in An Improved Version", Upon the Basis of Archbishop Newcome's New Translation: With Corrected Text, London and other translatons. |
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7 | suicides and the bible | Gen 18:25 | llaws | 148410 | ||
2nd part. For what purpose will God awaken this criminal? So that He mercilessly can hold his past sins against him? Hardly, for Romans 6:7, 23 says: “He who has died has been acquitted from his sin,” and “the wages sin pays is death.” Although his past sins will not be accounted to him, he will still need the ransom to lift him to perfection. Therefore, theologian Albert Barnes was wrong and misleading when he asserted: “Those who have done evil shall be raised up to be condemned, or damned. This shall be the object in raising them up; this the sole design.” How beneath a God of justice and love! Rather, a resurrection to life on a paradise earth will furnish this former criminal (and other unrighteous ones) a golden opportunity to be judged by what they do after their resurrection.—1 John 4:8-10. A Merciful Opportunity Stunned friends of a suicide victim may thus take comfort in knowing that “Jehovah has shown mercy to those fearing him. For he himself well knows the formation of us, remembering that we are dust.” (Psalm 103:10-14) Only God can fully understand the role of mental sickness, extreme stress, even genetic defects, in a “suicidal crisis,” which, the National Observer noted, “is not a lifetime characteristic [but] often a matter only of minutes or of hours.”—See Ecclesiastes 7:7. Granted, one who takes his own life deprives himself of the opportunity to repent of his self-murder. But who can say whether one driven to suicide might have had a change of heart had his fatal attempt failed? Some notorious murderers have, in fact, changed and earned God’s forgiveness during their lifetime.—2 Kings 21:16; 2 Chronicles 33:12, 13. Thus, Jehovah, having paid “a ransom in exchange for many,” is within his right to extend mercy, even to some self-murderers, by resurrecting them and giving them the precious opportunity to “repent and turn to God by doing works that befit repentance.”—Matthew 20:28; Acts 26:20. The Responsible, Scriptural View of Life Life is a gift from God, not something to be abused or to end at one’s own hand. (James 1:17) Hence, the Scriptures encourage us to see ourselves, not as immortal souls, but as valuable creations of the God who loves us, who treasures our being alive, and who looks forward with joy to the time of the resurrection.—Job 14:14, 15. Love strengthens our recognition that suicide—though evading one’s own burdens—only heaps more problems on loved ones left behind. As far as the one who rashly took his own life is concerned, we humans cannot judge as to whether he will get a resurrection or not. How reprehensible was he? God alone searches ‘all hearts and every inclination of the thoughts.’ (1 Chronicles 28:9) But we may be confident that ‘the Judge of all the earth is going to do what is loving, just, and right!’—Genesis 18:25. |
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8 | suicides and the bible | Gen 18:25 | llaws | 148409 | ||
The tragic news of a suicide does not close a chapter in the lives of relatives and friends; it opens one—a chapter of mixed feelings of pity and anger, sorrow and guilt. And it raises the question: May we entertain any hope for our friend who took his or her life? Although self-inflicted death is never justified, never righteous, the apostle Paul did hold out a beautiful hope for even some unrighteous ones. As he told a Roman court of law: “I have hope toward God . . . that there is going to be a resurrection of both the righteous and the unrighteous.”—Acts 24:15. Nevertheless, many theologians have long dismissed any suggestion that the resurrection of the unrighteous might offer hope for those who commit suicide. Why? Theologians Contradict Resurrection Hope William Tyndale identified part of the problem in the foreword of his 16th-century Bible: “In putting departed souls in heaven, hell, or purgatory you destroy the arguments wherewith Christ and Paul prove the resurrection.” Yes, centuries ago, churchmen introduced a non-Biblical concept: immortal souls that leave the body at death and go straight to heaven, purgatory, Limbo, or hell. That concept clashed with the Bible’s clear teaching of a future resurrection. As Baptist minister Charles Andrews asked: “If the soul is already blissfully in heaven (or is already justifiably roasting in hell), what need is there for anything further?” He added: “This inner contradiction has remained to plague Christians throughout the centuries.” One result of such errant theology was that “since Augustine’s time [354-430 C.E.], the church has condemned suicide as a sin,” says Arthur Droge in the Bible Review, December 1989, “a sin beyond redemption, just like apostasy and adultery.” The harsh verdict of being “beyond redemption,” or hopelessly consigned to hellfire, carried the judgment-at-death argument to its shaky extreme. Admits the National Catholic Reporter: “Two of the church’s greatest doctors railed against suicide—Augustine branding it ‘detestable and damnable wickedness’ and Aquinas indicating it was a mortal [unforgivable] sin against God and the community—but not all churchmen have agreed.” Happily, we can avoid such “inner contradiction” by accepting two compatible Bible truths. First, “the soul that is sinning—it itself will die.” (Ezekiel 18:4) Second, the real hope for dead souls (people) is to live again through “a resurrection of both the righteous and the unrighteous.” (Acts 24:15) What, then, may we reasonably expect for people who commit suicide? An Unrighteous One to Be Resurrected Jesus told a criminal sentenced to death: “You will be with me in Paradise.” The man was unrighteous—a lawbreaker rather than a distraught suicide victim—guilty by his own frank admission. (Luke 23:39-43) He had no hope of going to heaven to rule with Jesus. So the Paradise in which this thief could hope to come back to life would be the beautiful earth under the rule of Jehovah God’s Kingdom.—Matthew 6:9, 10; Revelation 21:1-4. continued.... |
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