Results 1 - 15 of 15
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Results from: Answers On or After: Thu 12/31/70 Author: Acts 22 Ordered by Date |
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Results | Verse | Author | ID# | |||
1 | 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. | ||||||
2 | 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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3 | 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. | ||||||
4 | 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. | ||||||
5 | 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. | ||||||
6 | 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. | ||||||
7 | 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). | ||||||
8 | 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;" | ||||||
9 | 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. | ||||||
10 | 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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11 | what is the purpose of the second census | Num 26:1 | Acts 22 | 83336 | ||
God's command for the first census was given to Moses and Aaron. After Aaron's death, his successor, Eleazar takes his place. This is the only time God speaks to Eleazar directly. The purpose of this census was to learn about the relative land requirements of each clan and tribe. That is, just how much land would be needed for each tribe of Israel to settle properly. Rashi, commenting on this parsha (Hebrew: portion) envisioned God counting the Israelites after the plague of Baal-peor as an act of love, "like a shepherd numbering his flock after wolves have attacked it." Hirsch, the late chief rabbi of England suggested that, after the embarassment of Baal-peor, the chastened Israelites were led to regain a sense of self-worth by reflecting on who their ancestors were. Finally, all able-bodied men above the age of 20 are registered for the ultimate purpose of dividing the land among the tribes and providing a militia for the forthcoming war against Midian. Regarding Moses' successor (Joshua): Moses understood that the next leader would face far different challenges and thus needed to be more of a military leader. Unlike Phinehas, a zealot, who was considered briefly as a candidate, Joshua related well with nearly every Israelite, even those with whom he disagreed. Joshua reflected the greatness of Moses the way the moon reflects the light of the sun. |
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12 | RECABITE FAMILY WHO ARE THEY? | OT general | Acts 22 | 83060 | ||
The Rechabites (the correct spelling)were a branch of the Kenite clan that descended from Jethro, Moses' father-in-law (Judges 1:16; 1 Chronicles 2:55). They had previously settled ini northern Israel (Judges 4:17; 5:24) and in southern Judah (1 Samuel 15:6). Evidently Jonadab's branch of the family had moved from the north into the Southern Kingdom following the Assyrian invasion of 722 B.C. Rechab was the father of Jonadab (also recorded as Jehonadab). According to the Mishnah, the children of Jonadab, son of Rechab had a fixed day in each year for bringing wood for the altar of the Temple. Even today, in Syria and parts of Arabia, there are groups that claim to be Rechabites and that follow the Rechabite rule. |
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13 | how long did it take to build the arc? | Gen 6:14 | Acts 22 | 83037 | ||
Rabbis, quoted in the Dr.Hertz's translation of the Hebrew Pentateuch (The Chumash), contend that it took 120 years to build the ark (Hebrew:tevah)in order to give Noah's contemporaries an opportunity to repent. One version is that Noah was told to "grow the trees" for the cypress to build with in order to take more time. God is described in Exodus 34:6 as "long-suffering and slow to anger (Hebrew:erech appayim). Clearly, He could have intervened in a supernatural way to save Noah and his family. The huge ark was a sign to all that served as a warning to all. | ||||||
14 | Why Jews are always persecuted? | Ex 22:21 | Acts 22 | 81979 | ||
As an observant Jew, once active in my temple and community, and now a Believer, the answer is complex. First let me point out that Jews are not the only ones who are targeted by prejudice and hate. The roots for anti-semitism run deeper than just their denial of Jesus as the Messiah. Arabs in the region had long-standing problems with them as did the Romans. God didn't make them special, rather, He made them an example of people who would be obedient to Him and follow His laws. That separated Jews from the rest of the world which was mainly pagan at the time and it is a common path for conflict among people. We simply are threatened and troubled by strangers. Even the Hebrews of the O.T. had to learn how to live among "gerim" strangers and treat them properly (Ex.22:21). Anti-semitism dating back to the 1st century continues to come alive because it fits the needs of men who want to hate. True Christians must obey Christ's primary teaching in Matt.22:39 - "Love your neighbor as yourself." Space doesn't allow for even a synopsis of anti-Jewish sources but sadly one key misled motivation has come from so-called Christians blaming Jews for the death of Christ. What's the first step in ending the prejudice and persecution of Jews? As Jesus taught; we must start with ourselves. | ||||||
15 | Did Jesus die on Wednesday or Friday? | NT general Archive 1 | Acts 22 | 81889 | ||
I'm a Jewish Believer and I studied Jewish burial law for a confirmation to the 3-day rule for Jewish burial. Day 1: Burial on Friday, before sundown (the start of the Sabbath) Day 2: Shabbat (Saturday) and Day 3: Sunday. According to Jewish law, any 2 hours of the 3rd day counts as a full day. Mary, returning to the tomb early in the morning is in the dark, just before the dawn. Custom prohibits visits to the grave before the 3rd day. The idea that Christ attended a seder (Last Supper) on Wednesday and not Thursday is from a 1937 paper whose purpose was questionable. Jesus led a seder on Thursday night, and rose from an earthly grave on the 3rd day. | ||||||