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Results from: Answered Bible Questions, Unanswered Bible Questions Author: Just Read Mark Ordered by Verse |
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Results | Verse | Author | ID# | |||
1 | Hebrew and Greek Old Testament | Bible general Archive 4 | Just Read Mark | 200924 | ||
I understand that Jews, keeping the faith in cultures all around the Mediterranean, translated the Hebrew Scriptures into Greek. They did this about 250 years before Christ. This translation -- the Septuagint -- was the version most known in the early church. Some verses have discrepancies between the Hebrew and the Septuagint, and these discrepancies are carried over into the New Testament. I understand the we are to treat the original manuscripts as authoritative --- what then are we to make of the New Testament's treatment of the Septuagint as authoritative? |
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2 | Thompson Chain Reference: useful? | Bible general Archive 2 | Just Read Mark | 107390 | ||
My favorite Bible (NRSV) is falling apart! I'm getting it rebound, but bought a new version for the interim. It's a NKJV --- but with a Thompson Chain Reference. I'm really excited about this tool, because I've been reading whole books of the Bible for the last few years -- and I'm excited about doing more thematic studies in the coming months. Any stories about the merits or pitfalls of the Thompson Chain Reference? Yours, JRM |
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3 | Missing posts? | Bible general Archive 2 | Just Read Mark | 108759 | ||
I posted an answer and a note, but neither of them have showed up on the home page.... Is there a delay? It wasn't a "quarantined" thread or anything..... how does this work? JRM |
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4 | Authority, without literalism? | Bible general Archive 1 | Just Read Mark | 82752 | ||
Bible Literalism? One of the beautiful things about Christ's incarnation is that God tangably entered history. "God with us." But history is complicated, and simplistic readings of the Bible fail to honour the text. I love the Bible, and meet God in the text. But I think its authority does not require literalism. There is metaphor, poetry, symbol. The complicated part is that there is also history. Gretchin Hull has a good book about gender and the bible, and she notes that the bible is sometimes an "accurate description of a falsehood." And even the most literal interpretations surely take some account of context. Look at the Old Testament battles for Canaan, where God tells the army to massacre the entire population ---- The idea is to maintain purity of the faith instead of mingling with pagan cultures. (Deut 20:16-18) But that certainly looks like genocide, from today's standpoint. Jesus said that he did not come to abolish the law but to fullfill it --- that not the slightest stroke of the pen would be removed from the law (Matthew 5:18). Do we keep all the Old Testament laws? But do we consider ourselves to be honouring Jesus' words? How can we read the sacred text in a way that is thoughtful, takes account of context, and simultaneously honours the scripture as authoritative? |
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5 | How does email notification work? | Bible general Archive 1 | Just Read Mark | 85142 | ||
Just a technical question. I get emails notifying me of posts that respond directly to my posts. Now, what happens if I post a question - then the thread goes off in different directions... do I continue to get notified of developments in the thread, or do I have to go back and check? The answer to this might also affect which post I respond to in a thread, I guess.... |
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6 | Authority of Tobit? | OT general | Just Read Mark | 176202 | ||
I just read Tobit. I really enjoyed the narrative power of the tale, and the picture of family life it presented. I also thought the angel and healings were very cool. Certainly, there are some odd things in there. So here's the question -- Why do protestants no see it as canonical? |
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7 | Why would we de-value story-telling? | Genesis | Just Read Mark | 84886 | ||
Why does our culture de-value story-telling? Jesus told parables -- do we not see them as authoritative? As words to live by? Why, then, do many Christians resist finding story and myth in other portions of the Bible? John MacArthur says: "Allegorizing means to say that the historical meaning is not the real meaning, and in fact may be nothing but a fabrication." ---- but if the text IS an allegory, it should be read as one - no? ---- why is anything other than "historical meaning" rejected as fabrication? Can God inspire stories as well as history? Can a story convey truth more clearly than historical details? |
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8 | Rape, Circumcission, Slaughter. | Gen 34:31 | Just Read Mark | 134996 | ||
How do we understand the ethical tangle in this chapter? This chapter of Genesis is a compelling and strange tale. First, Shechem has sex with Dinah "by force." It would be nice to have Dinah's perspective, but we are not shown. I wonder if she was raped (as I first thought) or if the "force" is that they didn't seek Jacob's approval before having sex? It seems that Shechem has significant love for Dinah later in the story, as he is willing to give anything to marry her (including adult circumcission -- ouch!). Once all the males are circumcized, the 2 brothers go and slaughter the weakened men. Is this retributive justice? Or should it be seen as going against their word (the agreement that Dinah could marry Shechem if the males were circumsized) ? Jacob takes a stand against the slaughter of the men --- but does so for political rather than moral reasons (verse 30). So, am I right in thinking that all parties have "fallen short of the glory of God"? When I see the intensity of Shechem's offer to do anything to marry Dinah, I can't help thinking there was an opportunity for grace in a way that would glorify God. |
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9 | Was Joseph involved in occult practices? | Gen 44:5 | Just Read Mark | 195865 | ||
I was surprised to find Joseph claiming secret knowledge through divination (Genesis 44:5, Genesis 44:15). Perhaps he was “role playing” to further test his brothers? Or had he been influenced by his wife’s family, worshiping the god On? (see Genesis 41:45 and repetitions) |
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10 | Joseph's iron fist | Gen 47:19 | Just Read Mark | 135556 | ||
Please read this verse in context. We tend to leave this part of the story out, when we think of Joseph's role in Egypt. We recognize his brilliant leadership in preparing for the famine, but leave out the fact that he bankrupted the people. He collected the grain from the people, then sold it back to them at a rate they could not afford. Since he had created a monopoly, he could set whatever price he wished. Perhaps devastating the people was a good thing, because he was then able to install a system of universal taxation? (v. 24) --- but surely that could have been done without enslaving the people first. Perhaps there is a kind of justice to how the Israelites found themselves enslaved in Egypt? JRM |
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11 | Context of Joseph Story? | Gen 47:19 | Just Read Mark | 135796 | ||
Slavery and Citizenship. I remember reading in a course in "The History of Women" that a form of "slavery" was one of the most progressive features of Egyptian society. All citizen's were required to do periodic hard labour --- and this included men and women. The end result of this was (not only magnificent building programs, but...) a high status for women in the society. They enjoyed both the responsibilities and benefits of citizenship. Could this universal slavery/citizenship date from the time of Joseph? That course was 10 years ago, and vague in my mind --- does anyone know this historical context might fit with the story? |
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12 | Moses product of Incest? | Ex 6:20 | Just Read Mark | 135554 | ||
I often run through the genealogies rather quickly, but this verse jumped out at me. Interesting that the Bible mentions things like this without any moralizing gloss. Thus, out of sinful decisions, God raises the greatest leaders of his people. Any thoughts on this? |
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13 | How do magicians imitate blood plague? | Ex 7:22 | Just Read Mark | 136064 | ||
Looking at the Plagues in Egypt, particularly when the water is turned to blood: If all of the water, including that in cisterns and jars, was already turned to blood, how did the Magician's flaunt their abilities? |
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14 | The meaning of "break" | Ex 19:24 | Just Read Mark | 136261 | ||
The word "break" is used twice here --- once of the people, once of God. The same word is used several times in the chapter. Can someone shed light on this interesting text? | ||||||
15 | eye for an eye | Lev 24:20 | Just Read Mark | 137741 | ||
Is this verse a bit like "the golden rule," but phrased in terms of punishment? | ||||||
16 | Year of Jubilee for the Land? | Lev 25:24 | Just Read Mark | 137742 | ||
The land is to receive a Sabbath, just as we are. (see verse 4). Does this idea of a jubilee for the land (v 24) underline our responsibility for the environment? | ||||||
17 | What is this "valuation of persons" abou | Lev 27:2 | Just Read Mark | 137785 | ||
What is this "valuation of persons" about? This chapter mentions "redeeming", "vowing", "dedicating", and "holiness" ... but I don't understand it. The different "values" placed on men and women, young and old, seem troubling. | ||||||
18 | Balaam's Plot? | Num 31:16 | Just Read Mark | 140526 | ||
I have been entranced by the story of Balaam (Numbers 22-24, (25) (31)). The way a pagan prophet comes to speak the words of the Living God is a wonderful (and at times comical) tale. The donkey is great! The bulk of the story is actually quite positive: a foolish pagan prophet recognizes God's voice, and - going against his culture and king - blesses the Israelites. Somehow, he comes to be blamed Israel's sexual relations with Moabite women, and the idolatry it leads to. During the account of this event, there is no mention of Balaam (see chapter 25) --- he has blessed Israel and then parted ways from the Moabite leader (24:25). Why is he blamed for this? JRM |
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19 | Jewish understanding of "Salvation" ? | Deut 7:9 | Just Read Mark | 168311 | ||
I feel rather ignorant on this. This whole thread is talking about "salvation" as if Jews and Christians have the same idea of that the word means. I see a much clearer picture of "Heaven" in the New Testament than the Old. I know the resurrection of the faithful was a very controversial issue among Jews at the time of Jesus. What, then, is an orthodox Jew's understanding of Heaven, or salvation? |
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20 | Old Testament Meaning of "Salvation"? | Deut 7:9 | Just Read Mark | 168408 | ||
In no way am I looking for exotic. Rather, this thread (from Robin's original question) has been looking at the promises the Jewish people received from God as part of the covenant. God's Word doesn't fail, so those promises are still in effect... if only the human side of the covenant would hold up (which, of course, we can't do). But --- even if we could --- and here's the question I keep trying to phrase --- was heaven even promised to the Jews? My reading of the OT (help me here) is that there are hints and echoes of afterlife, but nothing like the picture we receive from Jesus, Paul, Peter, or Revelation. So, if left only with an OT definition of "Salvation" --- I think the picture would be very THIS WORLDLY. It would have a "get right with God" (forgiven) aspect, and a "kingdom of God" political aspect (liberation from Egypt and growth in the promised land). It would not, I think, have a Heaven aspect. Except in the typological sense picked up by the New Testament writers. I am trying to understand what the question, "Are faithful Jews Saved" would mean, based on the Old Testament. Your answer, about Josephus, was interesting because it shows the extent that Jewish thought about afterlife had shifted after the last canonical book. To look at Paul's answers, as you have suggested, would answer a different question. |
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