Results 101 - 120 of 358
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Results from: Answered Bible Questions, Answers, Unanswered Bible Questions, Notes Author: meusing Ordered by Verse |
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Results | Verse | Author | ID# | |||
101 | do i have to go to church | NT general | meusing | 210167 | ||
Well, since 'church' is an assembly of believers who are going to heaven because of their belief in Jesus, no. As someone said, "You don't go to church, you are the church." |
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102 | Biblical revelations in Genesis 3? | Genesis | meusing | 38604 | ||
Man sinned; Man was judged; Salvation was promised 3:15 The sinner was redeemed 3:21 "We have here, in figure, the great doctrine of divine righteousness set forth. The robe which God provided was a effectual covering, because He provided it just as the apron was an ineffectual covering. Moreover, God's coat was founded upon blood-shedding; Adam's apron was not. So also now, God's righteousness isset forth in the cross; man's righteousness is set forth in the works - the sin-stained works - of his own hands. when Adam stood clothed in the coat of skin he could not say he was naked, not had he any occasion to hide himself. The sinner may feel perfectly at rest when, by faith, he knows that God has clothed him; but to feel at rest till then, can only be the result of presumtion or ignorance. To know that the dress I wear, and in which I appear before God is of His own providing, must set my heart at perfect rest. There can be no true, permanent rest in aught else." CHM, Notes on the Pentateuch p.35 |
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103 | Where did Cain's wife come from? | Genesis | meusing | 44200 | ||
John Gill said ... Who this woman was is not certain, nor whether it was his first wife or not; whether his sister, or one that descended from Adam by another of his sons, since this was about the one hundred and thirtieth year of the creation. At first indeed Cain could marry no other than his sister; but whether he married Abel's twin sister, or his own twin sister, is disputed; the Jews say , that Cain's twin sister was not a beautiful woman, and therefore he said, I will kill my brother and take his wife: on the other hand, the Arabic writers say , that Adam would have had Cain married Abel's twin sister, whom they call Awin; and Abel have married Cain's twin sister, whom they call Azron; but Cain would not, because his own sister was the handsomest; and this they take to be the occasion of the quarrel, which issued in the murder of Abel. Calvin said ... And Cain knew his wife . From the context we may gather that Cain, before he slew his brother, had married a wife; otherwise Moses would now have related something respecting his marriage; because it would be a fact worthy to be recorded, that any one of his sisters could be found, who would not shrink with horror from committing herself into the hand of one whom she knew to be defiled with a brother's blood; and while a free choice was still given her, should rather choose spontaneously to follow an exile and a fugitive, than to remain in her father's family. Moreover, he relates it as a prodigy that Cain, having shaken off the terror he had mentioned, should have thought of having children: F248 for it is remarkable, that he who imagined himself to have as many enemies as there were men in the world, did not rather hide himself in some remote solitude. It is also contrary to nature, that he being astounded with fear; and feeling that God was opposed to him, could enjoy any pleasure. Indeed, it seems to me doubtful, whether he had previously had any children; for there would be nothing absurd in saying, that reference is here made especially to those who were born after the crime was committed, as to a detestable seed who would fully participate in the sanguinary disposition, and the savage manners of their father. This, however, is without controversy, that many persons, as well males as females, are omitted in this narrative; it being the design of Moses only to follow one line of his progeny, until he should come to Lamech. The house of Cain, therefore, was more populous than Moses states; but because of the memorable history of Lamech, which he is about to subjoin, he only adverts to one line of descendents, and passes over the rest in silence. |
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104 | Cain and Seth's wives descended from who | Genesis | meusing | 44754 | ||
This has been answered many times. Cain and Seth's wives were decended from Adam and Eve. John Gill said ... Who this woman was is not certain, nor whether it was his first wife or not; whether his sister, or one that descended from Adam by another of his sons, since this was about the one hundred and thirtieth year of the creation. At first indeed Cain could marry no other than his sister; but whether he married Abel's twin sister, or his own twin sister, is disputed; the Jews say , that Cain's twin sister was not a beautiful woman, and therefore he said, I will kill my brother and take his wife: on the other hand, the Arabic writers say , that Adam would have had Cain married Abel's twin sister, whom they call Awin; and Abel have married Cain's twin sister, whom they call Azron; but Cain would not, because his own sister was the handsomest; and this they take to be the occasion of the quarrel, which issued in the murder of Abel. Calvin said ... And Cain knew his wife . From the context we may gather that Cain, before he slew his brother, had married a wife; otherwise Moses would now have related something respecting his marriage; because it would be a fact worthy to be recorded, that any one of his sisters could be found, who would not shrink with horror from committing herself into the hand of one whom she knew to be defiled with a brother's blood; and while a free choice was still given her, should rather choose spontaneously to follow an exile and a fugitive, than to remain in her father's family. Moreover, he relates it as a prodigy that Cain, having shaken off the terror he had mentioned, should have thought of having children: F248 for it is remarkable, that he who imagined himself to have as many enemies as there were men in the world, did not rather hide himself in some remote solitude. It is also contrary to nature, that he being astounded with fear; and feeling that God was opposed to him, could enjoy any pleasure. Indeed, it seems to me doubtful, whether he had previously had any children; for there would be nothing absurd in saying, that reference is here made especially to those who were born after the crime was committed, as to a detestable seed who would fully participate in the sanguinary disposition, and the savage manners of their father. This, however, is without controversy, that many persons, as well males as females, are omitted in this narrative; it being the design of Moses only to follow one line of his progeny, until he should come to Lamech. The house of Cain, therefore, was more populous than Moses states; but because of the memorable history of Lamech, which he is about to subjoin, he only adverts to one line of descendents, and passes over the rest in silence. |
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105 | Cain and Seth's wives descended from who | Genesis | meusing | 44815 | ||
Scott, God's law then, was not to eat of the tree. But, if as you claimed earlier Adam was not the first man, then his sin could not have been passed down through all mankind which it was. That was why Christ came, to repair what Adam had done. |
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106 | why was eve so sad in the paradise? | Genesis | meusing | 47264 | ||
There is no evidence that she WAS sad. The Serpent just started a conversation with her. | ||||||
107 | Two Creation Stories? | Gen 1:1 | meusing | 41688 | ||
There are many books writen to try to show that God does not exist,and that because he does not exist He did not inspire Moses to write Genesis. What you fail to mention is that from verse 4 on that it is the LORD God (Jehovah Elohim) that is mentioned. It was God (impersonal) that created the world. Now Moses introduces the fact that God is not just impersonal but He is Jehovah Elohim (personal) in his history of the world and God's relationship with man. I think J.N. Darby expreses it better that I can... (please excuse any spelling mistakes) "In chapter ii we have man's relationship with God, and his own portion as such. Hence the LORD God is introduced: not merely God as Creator, but God in relationship with those He has created. NOTE -- that is Jehovah Elohim, a personal name as well as Godhead. It was important too that Israel should know that their God was the original creator of all. Still it is only used when special ways and connection with man is introduced. THE DISTICTION OF JEHOVISTIC AND ELHISTIC DOCUMENTS IS THE MEREST CHILD'S PLAY, AND FLOWS FROM ENTIRE IGNORANCE OF THE WAYS AND MIND OF GOD. There is always a reason for on or the other. Elohim is simply God; Jehovah is the acting governing person in time, though self-existing, who abides ever the same and having to do with others, who is, and was, and is to come." J.N.D. Synopsis of the Book of Genesis. p.12 |
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108 | Interaction with nature | Gen 1:27 | meusing | 38255 | ||
God created Man (Gen 1:27) God gave all nature to man to take care of (Gen 1:28,29) We are answerable to God |
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109 | Marriage "God's method". | Gen 2:24 | meusing | 47742 | ||
Let us take a look at Gen. 2. DECLARATION Gen 2:18 Now the Lord God said, It is not good (sufficient, satisfactory) that the man should be alone; NEW CREATION I will make him a helper meet (suitable, adapted, complementary) for him. THE OPERATION. Gen 2:21 And the Lord God caused a deep sleep to fall upon Adam; and while he slept, He took one of his ribs or a part of his side and closed up the [place with] flesh. 22. And the rib or part of his side which the Lord God had taken from the man He built up and made into a woman, THE PRESENTATION Gen 2:22 .... and He brought her to the man. THE ACCEPTANCE Gen 2:23 Then Adam said, This [creature] is now bone of my bones and flesh of my flesh; she shall be called Woman, because she was taken out of a man. THE RESULT Gen 2:24 Therefore a man shall leave his father and his mother and shall become united and cleave to his wife, and they shall become one flesh. [Matt. 19:5; I Cor. 6:16; Eph. 5:31-33.] |
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110 | "Adam, Where are you?" explained | Gen 3:9 | meusing | 155755 | ||
"Gleanings" has a good explanation of this verse quote: Genni the wonder dog and I strolled around the lake last night. As we neared the playground, we heard a mother calling to her child "Where are you?" The child giggled and yelled, "Here I am" then hid. Mom called out again, "Where are you?" and got the same response. They were having a wonderful time. Of course mom could see the child all the time, but the child thought she was well hidden. I was reminded of the first time those words were ever spoken. Then the man and his wife heard the sound of the LORD God as he was walking in the garden in the cool of the day, and they hid from the LORD God among the trees of the garden. But the LORD God called to the man, "Where are you?" Genesis 3:8-9 NIV Adam and Eve had sinned and were hiding from God. Being God, He knew exactly where they were hiding. Why would He call them if He already knew where they were? To give them the opportunity to admit their mistake and be reconciled to God. Adam and Eve heard the call, and answered, but rather than be reconciled they chose to blame others for their sin. A wondrous opportunity was wasted. God calls to all of us, "Where are you?" For those who do not know Him, it is a call to be reconciled and come to saving faith. For them it is the sound of the shepherd calling for the lost sheep. It is the sound of the foghorn warning of danger ahead if you do not change your course. It is a shrill alarm screaming, "Turn back!" For those of us who know Him, it is a reminder that He wants to fellowship with Him. It is the call of a songbird seeking its mate. It is the excited yell of the father when the prodigal came home. In the words of the familiar song: "Softly and tenderly Jesus is calling. Calling for you and for me." He calls day and night for His lost children to return and for His found children to spend time with Him. Until next time, will you answer His call Hallelu Yah (Praise the Lord) close quote. |
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111 | Was Cain's worry A reasonable worry ? | Gen 4:14 | meusing | 48578 | ||
He did not say his offspring would kill him, but his younger brothers. as John Gill pointed out: that is, some one, the first that should meet him, for he could be slain but by one; so odious he knew he should be to everyone, being under such marks of the divine displeasure, that his life would be in danger by whomsoever he should be found: and this being near an hundred and thirty years after the creation of man, see #Ge 4:25 Ge 5:3 there might in this time be a large number of men on earth; Adam and Eve procreating children immediately after the fall, and very probably many more besides Cain and Abel, and those very fruitful, bringing many at a birth and often, and few or none dying, the increase must be very great; and we read quickly after this of a city being built, #Gen 4:17. Cain seems to be more afraid of a corporeal death than to have any concern about his soul, and the eternal welfare of it, or to be in dread and fear of an eternal death, or wrath to come; though some think the words should be rendered in a prayer (x), "let it be that anyone that findeth me may kill me"; being weary of life under the horrors of a guilty conscience. (x) Lightfoot, vol. 1. p. 3, |
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112 | Who were Cain's enemies? | Gen 4:14 | meusing | 56423 | ||
John Gill pointed out: that is, some one, the first that should meet him, for he could be slain but by one; so odious he knew he should be to everyone, being under such marks of the divine displeasure, that his life would be in danger by whomsoever he should be found: and this being near an hundred and thirty years after the creation of man, see #Ge 4:25 Ge 5:3 there might in this time be a large number of men on earth; Adam and Eve procreating children immediately after the fall, and very probably many more besides Cain and Abel, and those very fruitful, bringing many at a birth and often, and few or none dying, the increase must be very great; and we read quickly after this of a city being built, #Gen 4:17. Cain seems to be more afraid of a corporeal death than to have any concern about his soul, and the eternal welfare of it, or to be in dread and fear of an eternal death, or wrath to come; though some think the words should be rendered in a prayer (x), "let it be that anyone that findeth me may kill me"; being weary of life under the horrors of a guilty conscience. (x) Lightfoot, vol. 1. p. 3, |
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113 | who does "Sons of God" refer to? | Gen 6:2 | meusing | 48576 | ||
As reported before : Adam Clarke wrote : There were giants in the earth] µylpn nephilim, from lpn naphal, "he fell." Those who had apostatized or fallen from the true religion. The Septuagint translate the original word by gigantev, which literally signifies earth-born, and which we, following them, term giants, without having any reference to the meaning of the word, which we generally conceive to signify persons of enormous stature. But the word when properly understood makes a very just distinction between the sons of men and the sons of God; those were the nephilim, the fallen earth-born men, with the animal and devilish mind. These were the sons of God, who were born from above; children of the kingdom, because children of God. Hence we may suppose originated the different appellatives given to sinners and saints; the former were termed gigantev, earth-born, and the latter, agioi, i.e. saints, persons not of the earth, or separated from the earth. While John Gill wrote : That is, in the days before the sons of God took the daughters of men for wives, in such a general manner as before declared, or before the declension and apostasy became so universal; even in the times of Jared, as the Arabic writers (n) understand it, who say that these giants were begotten on the daughters of Cain by the children of Seth, who went down from the mountain to them in the days of Jared, see #Ge 5:20 the word "Nephilim" comes from a word which signifies to fall; and these might be so called, either because they made their fear to fall upon men, or men, through fear, to fall before them, because of their height and strength; or rather because they fell and rushed on men with great violence, and oppressed them in a cruel and tyrannical manner; or, as some think, because they fell off and were apostates from the true religion, which is much better than to understand them of apostate angels, whom the Targum of Jonathan mentions by name, and calls them Schanchazai and Uziel, who fell from heaven, and were in the earth in those days: and also after that, which shows that the preceding clause respects giants in former times, when the sons of God came in unto the daughters of men, came into their houses and chambers, and lay with them: and they bare [children] unto them, or giants unto them, as may be supplied from the former clause; for the sense is, as there were giants before this general defection, so there were at this time, when there was a mixture of the Cainites and Sethites; which were the offspring of the sons of God, or posterity of Seth, mixing with the daughters of men, or the posterity of Cain; for this is not to be understood after the flood, as Aben Ezra, Ben Melech; and so they are described in the following words, the same [became] mighty men; for tallness and strength, for power and dominion, for tyranny and oppression: which [were] of old: like those that were of old before; or who in after times were spoken of, as in the days of old: men of renown, or "of name" (o); whose names were often made mention of, both for their size and for their wickedness; they were much talked of, and extolled for their exploits, and even wicked ones: they were famous men, or rather infamous; for some men get a name in the world, not for their goodness, but for their greatness, and sometimes for their great wickedness; which sense is countenanced by what follows: that there were giants in these early times is confirmed by the testimony of many Heathen writers; such were the Titans that made war against Saturn, begotten by Ouranus, who were not only of bulky bodies, but of invincible strength, as Apollodorus (p) relates, and Berosus (q) speaks of a city about Lebanon, called Enos, which was a city of giants, who were men of vast bodies, and of great strength, inventors of arms and music, were cannibals, and exceedingly debauched. (n) Elmacinus and Patricides apud Hottinger, p. 235, 236. (o) Mvh yvna "viri nominis", Montanus. (p) De Origine Deorum, l. 1. p. 14. (q) Antiqu. l. 1. fol. 5. 2. vid. Horat. Carmin, l. 2. Ode. 19. Ovid Metamorph. l. 1. Fab. 1. |
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114 | sons of God and daughters of man gen 6 1 | Gen 6:2 | meusing | 62812 | ||
As reported before : Adam Clarke wrote : There were giants in the earth] µylpn nephilim, from lpn naphal, "he fell." Those who had apostatized or fallen from the true religion. The Septuagint translate the original word by gigantev, which literally signifies earth-born, and which we, following them, term giants, without having any reference to the meaning of the word, which we generally conceive to signify persons of enormous stature. But the word when properly understood makes a very just distinction between the sons of men and the sons of God; those were the nephilim, the fallen earth-born men, with the animal and devilish mind. These were the sons of God, who were born from above; children of the kingdom, because children of God. Hence we may suppose originated the different appellatives given to sinners and saints; the former were termed gigantev, earth-born, and the latter, agioi, i.e. saints, persons not of the earth, or separated from the earth. While John Gill wrote : That is, in the days before the sons of God took the daughters of men for wives, in such a general manner as before declared, or before the declension and apostasy became so universal; even in the times of Jared, as the Arabic writers (n) understand it, who say that these giants were begotten on the daughters of Cain by the children of Seth, who went down from the mountain to them in the days of Jared, see #Ge 5:20 the word "Nephilim" comes from a word which signifies to fall; and these might be so called, either because they made their fear to fall upon men, or men, through fear, to fall before them, because of their height and strength; or rather because they fell and rushed on men with great violence, and oppressed them in a cruel and tyrannical manner; or, as some think, because they fell off and were apostates from the true religion, which is much better than to understand them of apostate angels, whom the Targum of Jonathan mentions by name, and calls them Schanchazai and Uziel, who fell from heaven, and were in the earth in those days: and also after that, which shows that the preceding clause respects giants in former times, when the sons of God came in unto the daughters of men, came into their houses and chambers, and lay with them: and they bare [children] unto them, or giants unto them, as may be supplied from the former clause; for the sense is, as there were giants before this general defection, so there were at this time, when there was a mixture of the Cainites and Sethites; which were the offspring of the sons of God, or posterity of Seth, mixing with the daughters of men, or the posterity of Cain; for this is not to be understood after the flood, as Aben Ezra, Ben Melech; and so they are described in the following words, the same [became] mighty men; for tallness and strength, for power and dominion, for tyranny and oppression: which [were] of old: like those that were of old before; or who in after times were spoken of, as in the days of old: men of renown, or "of name" (o); whose names were often made mention of, both for their size and for their wickedness; they were much talked of, and extolled for their exploits, and even wicked ones: they were famous men, or rather infamous; for some men get a name in the world, not for their goodness, but for their greatness, and sometimes for their great wickedness; which sense is countenanced by what follows: that there were giants in these early times is confirmed by the testimony of many Heathen writers; such were the Titans that made war against Saturn, begotten by Ouranus, who were not only of bulky bodies, but of invincible strength, as Apollodorus (p) relates, and Berosus (q) speaks of a city about Lebanon, called Enos, which was a city of giants, who were men of vast bodies, and of great strength, inventors of arms and music, were cannibals, and exceedingly debauched. (n) Elmacinus and Patricides apud Hottinger, p. 235, 236. (o) Mvh yvna "viri nominis", Montanus. (p) De Origine Deorum, l. 1. p. 14. (q) Antiqu. l. 1. fol. 5. 2. vid. Horat. Carmin, l. 2. Ode. 19. Ovid Metamorph. l. 1. Fab. 1. |
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115 | sons of God and daughters of man gen 6 1 | Gen 6:2 | meusing | 62832 | ||
You are making an unwarented assumption that Seth did not have any sons 'until 235 years after creation' Moses only recorded the name of his son that the line of Noah decended from. |
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116 | on the earth | Gen 6:4 | meusing | 43388 | ||
John Gill wrote : Ver. 4. There were giants in the earth in those days,.... That is, in the days before the sons of God took the daughters of men for wives, in such a general manner as before declared, or before the declension and apostasy became so universal; even in the times of Jared, as the Arabic writers understand it, who say that these giants were begotten on the daughters of Cain by the children of Seth, who went down from the mountain to them in the days of Jared, see #Ge 5:20 the word "Nephilim" comes from a word which signifies to fall; and these might be so called, either because they made their fear to fall upon men, or men, through fear, to fall before them, because of their height and strength; or rather because they fell and rushed on men with great violence, and oppressed them in a cruel and tyrannical manner; or, as some think, because they fell off and were apostates from the true religion, which is much better than to understand them of apostate angels, whom the Targum of Jonathan mentions by name, and calls them Schanchazai and Uziel, who fell from heaven, and were in the earth in those days Adam Clarke also explains ... Verse 4. There were giants in the earth... µylpn nephilim, from lpn naphal, "he fell." Those who had apostatized or fallen from the true religion. The Septuagint translate the original word by gigantev, which literally signifies earth-born, and which we, following them, term giants, without having any reference to the meaning of the word, which we generally conceive to signify persons of enormous stature. But the word when properly understood makes a very just distinction between the sons of men and the sons of God; those were the nephilim, the fallen earth-born men, with the animal and devilish mind. These were the sons of God, who were born from above; children of the kingdom, because children of God. Hence we may suppose originated the different appellatives given to sinners and saints; the former were termed gigantev, earth-born, and the latter, agioi, i.e. saints, persons not of the earth, or separated from the earth. The same became mighty men-men of renown... myrbg gibborim, which we render mighty men, signifies properly conquerors, heroes, from rbg gabar, "he prevailed, was victorious." and µh yna anshey hashshem, "men of the name," anqrwpoi onomastpi, Septuagint; the same as we render men of renown, renominati, twice named, as the word implies, having one name which they derived from their fathers, and another which they acquired by their daring exploits and enterprises. It may be necessary to remark here that our translators have rendered seven different Hebrew words by the one term giants, viz., nephilim, gibborim, enachim, rephaim, emim, and zamzummim; by which appellatives are probably meant in general persons of great knowledge, piety, courage, wickedness, etc., and not men of enormous stature, as is generally conjectured. |
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117 | kevees, Is Gen 6:4 a plot by the devil | Gen 6:4 | meusing | 43690 | ||
Most biblical scholars believe that the 'sons of God' were the descendants of Seth, while the others were the decendants of Cain. | ||||||
118 | What are the Nephilim? | Gen 6:4 | meusing | 43795 | ||
Jdth, That is false as Canaan was a grandson of Noah. you say 'acording to the history books' what History books? Adam Clarke wrote : "There were giants in the earth] µylpn nephilim, from lpn naphal, "he fell." Those who had apostatized or fallen from the true religion. The Septuagint translate the original word by gigantev, which literally signifies earth-born, and which we, following them, term giants, without having any reference to the meaning of the word, which we generally conceive to signify persons of enormous stature. But the word when properly understood makes a very just distinction between the sons of men and the sons of God; those were the nephilim, the fallen earth-born men, with the animal and devilish mind. These were the sons of God, who were born from above; children of the kingdom, because children of God. Hence we may suppose originated the different appellatives given to sinners and saints; the former were termed gigantev, earth-born, and the latter, agioi, i.e. saints, persons not of the earth, or separated from the earth. It may be necessary to remark here that our translators have rendered seven different Hebrew words by the one term giants, viz., nephilim, gibborim, enachim, rephaim, emim, and zamzummim; by which appellatives are probably meant in general persons of great knowledge, piety, courage, wickedness, etc., and not men of enormous stature, as is generally conjectured." While John Gill said "That is, in the days before the sons of God took the daughters of men for wives, in such a general manner as before declared, or before the declension and apostasy became so universal; even in the times of Jared, as the Arabic writers understand it, who say that these giants were begotten on the daughters of Cain by the children of Seth, who went down from the mountain to them in the days of Jared, see #Ge 5:20 the word "Nephilim" comes from a word which signifies to fall; and these might be so called, either because they made their fear to fall upon men, or men, through fear, to fall before them, because of their height and strength; or rather because they fell and rushed on men with great violence, and oppressed them in a cruel and tyrannical manner; or, as some think, because they fell off and were apostates from the true religion" Even Calvin said ... As to the Hebrew noun, µylpn (nefilim,) its origin is known to be from the verb lpn (naphal,) which is to fall; but grammarians do not agree concerning its etymology. Some think that they were so called because they exceeded the common stature; others, because the countenance of men fell at the sight of them, on account of the enormous size of their body; or, because all fell prostrate through terror of their magnitude. To me there seems more truth in the opinion of those who say, that a similitude is taken from a torrent, or an impetuous tempest; for as a storm and torrent, violently falling, lays waste and destroys the fields, so these robbers brought destruction and desolation into the world. Moses does not indeed say, that they were of extraordinary stature, but only that they were robust. Elsewhere, I acknowledge, the same word denotes vastness of stature, which was formidable to those who explored the land of Canaan, ( Joshua 13:33.) But Moses does not distinguish those of whom he speaks in this place, from other men, so much by the size of their bodies, as by their robberies and their lust of dominion. In the context, the particle µgw (vegam,) which is interposed, is emphatical. Jerome, after whom certain other interpreters have blundered, has rendered this passage in the worst possible manner. For it is literally rendered thus, 'And even after the sons of God had gone in to the daughters of men;' as if he had said, Moreover, or, 'And at this time.' For in the first place, Moses relates that there were giants; then he subjoins, that there were also others from among that promiscuous offspring, which was produced when the sons of God mingled themselves with the daughters of men. It would not have been wonderful if such outrage had prevailed among the posterity of Cain; but the universal pollution is more clearly evident from this, that the holy seed was defiled by the same corruption. That a contagion so great should have spread through the few families which ought to have constituted the sanctuary of God, is no slight aggravation of the evil. The giants, then, had a prior origin; but afterwards those who were born of promiscuous marriages imitated their example. |
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119 | Who were the "sons of God" in Gen 6:4? | Gen 6:4 | meusing | 43796 | ||
Jdth, why doe you say "Jesus the only son of God was created in the womb of Mary"? Jesus is the Creator not created. | ||||||
120 | Jesus our Lord | Gen 12:3 | meusing | 43355 | ||
yes. Matthew 1:1 and Romans 1:1-3 | ||||||
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