Results 1 - 20 of 43
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Results from: Answers On or After: Thu 12/31/70 Author: Machaira Ordered by Verse |
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Results | Verse | Author | ID# | |||
1 | Women in the Body of Christ? Psalm 68:11 | Bible general Archive 3 | Machaira | 182189 | ||
Nothing specific is being taught regarding the role of women in the Church. The imagery in Psalm 68:11 refers to the Oriental custom whereby females celebrated victories in songs and dances. See Exo 15:20-21; Jdg 11:34; Jdg 21:21; 1Sa 18:6-7. | ||||||
2 | Geneology of Judah (to Solomon) | Bible general Archive 3 | Machaira | 182327 | ||
Are you asking with regard to Judah the son of Jacob or the tribe of Judah? Is there something specific that you're looking for? Peace in Christ, Machaira |
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3 | All Biblical Names and descriptions Of G | Bible general Archive 3 | Machaira | 182401 | ||
I'm not endorsing the entire site because I just don't have time to look at everything there, but the "names" you are looking for are listed. http://www.ldolphin.org/Names.html Machaira |
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4 | definition of witchcraft | Bible general Archive 3 | Machaira | 182446 | ||
I'm not sure where you got that definition, but for what its worth, the following is an entry from the International Standard Bible Encyclopedia: Witch; Witchcraft 2. Biblical Usage: Since the ideas we attach to “witch” and “witchcraft” were unknown in Bible times, the words have no right place in our English Bible, and this has been recognized to some extent but not completely by the Revisers of 1884. The word “witch” occurs twice in the King James Version, namely, (1) in Exo 22:18, “Thou shalt not suffer a witch (the Revised Version (British and American) “a sorceress”) to live”; (2) in Deu 18:10, “or a witch” (the Revised Version (British and American) “or a sorcerer”). The Hebrew word is in both cases the participle of the verb (kishseph) denoting “to practice the magical article.” 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 | define yom | OT general | Machaira | 182165 | ||
BDB Definition: 1) day, time, year 1a) day (as opposed to night) 1b) day (24 hour period) 1b1) as defined by evening and morning in Genesis 1 1b2) as a division of time 1b2a) a working day, a day’s journey 1c) days, lifetime (plural) 1d) time, period (general) 1e) year 1f) temporal references 1f1) today 1f2) yesterday 1f3) tomorrow Part of Speech: noun masculine |
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7 | 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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8 | definition of a hypocrite | NT general Archive 1 | Machaira | 182200 | ||
The idea behind the Biblical use of the word 'hypocrite' is that of a 'pretender,' (see def. #3). In other words, someone who 'acts the part,' but is insincere. Thayer Definition: 1) one who answers, an interpreter 2) an actor, stage player 3) a dissembler, pretender, hypocrite Part of Speech: noun masculine Peace in Christ, Machaira |
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9 | Roman documentation of Christs execution | NT general Archive 1 | Machaira | 182202 | ||
Extant Roman documentation is scant, but here is a mention by the Roman historian 'Tacitus.' But all human efforts, all the lavish gifts of the emperor, and the propitiations of the gods, did not banish the sinister belief that the conflagration was the result of an order. Consequently, to get rid of the report, Nero fastened the guilt and inflicted the most exquisite tortures on a class hated for their abominations, called 'Chrestians' by the populace. Christus, from whom the name had its origin, suffered the extreme penalty during the reign of Tiberius at the hands of one of our procurators, Pontius Pilate, and a most mischievous superstition, thus checked for the moment, again broke out not only in Judaea, the first source of the evil, but even in Rome, where all things hideous and shameful from every part of the world find their center and become popular. - Tacitus, Annals 15.44.2-8, c. 64 AD. Peace in Christ, Machaira |
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10 | 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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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 | 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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13 | do we choose how long we live | Ps 90:10 | Machaira | 182409 | ||
The well known preacher to which you refer may be thinking of Psalm 90:10, but that's just a guess. In any case, the psalmist in that particular Psalm only speaks of "70" as an average life span and says no more than that. If you ever discover where your sister got this strange teaching I'd love to know. In all my years as a student of the Bible, I have never heard of such a thing. Machaira |
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14 | does that refer to Christians today? | Ps 90:10 | Machaira | 182414 | ||
No... Psalm 90:10 is not specific to Christians. The Psalmist is merely making a generalisation about the average life span of someone living long enough to die of "old age." Machaira |
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15 | 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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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 | 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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18 | 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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19 | un-learned | Jer 31:33 | Machaira | 182451 | ||
Maybe the following verse is what you have in mind? Jer 31:33 But this is the covenant that I will make with the house of Israel after those days, declares the LORD: I will put my law within them, and I will write it on their hearts. And I will be their God, and they shall be my people. Machaira |
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20 | un-learned | Jer 31:33 | Machaira | 182453 | ||
Duplicate question. | ||||||
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