Results 141 - 160 of 3728
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Results from: Answered Bible Questions, Answers, Unanswered Bible Questions, Notes Author: Emmaus Ordered by Date |
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Results | Verse | Author | ID# | |||
141 | mary's other children | NT general Archive 1 | Emmaus | 163459 | ||
"where in the bible does it say mary went on to have many other children not just Jesus?" The bible does not say that. Some interpretations of passages mentioning "brothers and sisters" of Jesus are interpreted as Mary having other children. But nowhere is any one but Jesus described a a chil, son or daughter of Mary and no where in the Bible is Mary referred to as the mother of anyone else. Stidy the verses closely to see what the verse actually say and don't say. And check the article at this link. http://www.catholic.com/library/Brethren_of_the_Lord.asp Emmaus |
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142 | fear God? | Luke 12:5 | Emmaus | 163207 | ||
fishyu, "The seven gifts of the Holy Spirit are wisdom, understanding, counsel, fortitude, knowledge, piety, and fear of the Lord. They belong in their fullness to Christ, Son of David.(Cf. Isa 11:1-2).They complete and perfect the virtues of those who receive them. They make the faithful docile in readily obeying divine inspirations. " http://www.scborromeo.org/ccc/p3s1c1a7.htm#1831 Read Luke 4:8 and Deut 6:4-25 There is a difference between the servile fear of a slave for his master and the filial fear or awe of cild for his Father. St. Paul addresses this in Galatians 4. Jesus as pointed out above had "fear of the Lord", but it was the awe of a Son not the servile fear of an slave. Read Galatians 4. Jesus says "fear him who can destroy both body and soul" (Luke 12:5)who is also the only one who can save body and soul. Emmaus |
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143 | Why is repentance necessary | Luke 24:47 | Emmaus | 163200 | ||
jaciana, Repentance is necessary because Jesus said it was necessary and He told his disciles to preach a gospel of repentance. Christ sent his apostles so that "repentance and forgiveness of sins should be preached in his name to all nations." "Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit." (Luke 24:47; Matthew 28:19). Churches could do a better job of calling people to repentance by actually calling people to repentance and not just giving repentance lip service. Churches need to preach the "whole gospel.. in season and out." The whole gospel entails "repentance for the forgiveness of sins." As in the parable of the prodigal son, our relationship with the Father is restored only when we repent. Otherwise we distance ourselves from our Father as the prodigal son did until he "came to his senses" (Luke 15:17) and repented and was restored to life from spiritual death. (Luke 15:32). Emmaus |
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144 | What does water and Wine signify in John | John 2:1 | Emmaus | 163198 | ||
Aban, "Sign of a New Creation "The first clue that we should look for a deeper meaning is found in the story's opening words - "on the third day." This points us to what has gone before in the Gospel. "The Cana story marks the conclusion of a series of events that begin in John's first chapter. John begins his Gospel with a kind of recapping of the creation story found in the Bible's first book. His first words are even the same as the first words of Genesis - "In the beginning..." (compare John 1:1; Genesis 1:1). John's opening verses are likely adapted from an early Christian hymn (see John 1:1-5,9-18). "There are striking similarities between John's hymn and other "Christological" hymns or hymn excerpts identified in the New Testament. Like these, John's hymn identifies Jesus as God, the One through whom all things were created, who manifests himself in the flesh in order to be exalted or to reveal His glory (compare John 1:1-5,9-18; Philippians 2:6-11; Colossians 1:15-20; 1 Timothy 3:16; Hebrews 1:2-5). "As the first verses of Genesis describe God creating light and separating it from darkness, so in John's first verses Jesus is described as a light shining in the darkness. "Genesis shows us, in the beginning, "the Spirit of God...moving over the face of the waters" (see Genesis 1:2. Note: the New American Bible translates this as "a mighty wind" but "Spirit of God" is a better, more literal translation). John, in turn, shows us the Spirit hovering above the waters of baptism (see John 1:32-33). "There are more parallels. Notice John's Genesis-like repetitions of "the next day" (see 1:29; 1:35; 1:43). On the first day, John the Baptist is introduced, on the second day Jesus is baptized. Days three and four describe Jesus' calling of disciples. The point to observe is that John's is describing a seven-day "inaugural week." "John wants us to see the coming of Jesus into the world as a new creation. In this new creation, a new people of God is to be born by faith in Jesus and the power of water and the Spirit in Baptism (see John 1:12; 29-34; 3:5). ... "In Genesis, the seventh day is the pinnacle of creation - when creation is completed, sanctified and perfected. The Sabbath is instituted on the seventh day as an "everlasting token" of God's "perpetual covenant" with creation (see Exodus 31:16-17). "The same Greek word translated "token" to describe the Sabbath is also used in John's Cana story. What Jesus does at Cana is described as the beginning of His "signs" (see John 2:11)." http://www.salvationhistory.com/online/intermediate/course2_lesson2.cfm Emmaus |
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145 | Why Third day for Jewish Weddings? | John 2:1 | Emmaus | 163197 | ||
ladyDi, Just a few thoughts to consider. "On the third day" (John 2:1) The third day) from Jeus' encounter with Nathaniel(John 1:43-81) is also the seventh day from the start of Jesus' appearance in John 1:29; 1:35; 1:41; 1:43, then on the third day from 1:43 the wedding at Cana , John 2:1, the seventh day. As in the week of creation. Jesus begins His new creation. The "third day" is also the day on which Jesus manisfested His glory in the Resurrection The wedding feast at Cana marks the first "sign" of the seven "signs" or miracles in John's Gospel. The six stone jars held over 120 gallons of water. The purpose of the water is found in Numbers 19:11-22, which states that an Israelite defiled by contact with the dead, must be purified by water on the third day and then again on the seventh day. Before the arrival of Jesus, we are dealing with a spiritually dead world. The first sign by Jesus (water into wine) also recalls the first sign performed by Moses (water into blood) in Exodus 7:19. Wine is called the "blood" of the grape in Genesis 49:11 and Deuteronomy 32:14. Later in John Jesus says of the wine at the Last Supper "this is my blood." An abundance of wine is a sign of the messianic age (Isaiah 25:6; Joel 3:18; Amos 9:13). It signifies the joy of marital love (Song of Songs 1:2; 4:10; 7:9). The wedding feast at Cana conforms to this and at the same time prefigures the wedding feast of the Lamb, wherein Jesus is the Bridegroom and the Church is His bride (Revelation 19:7-9). credit to: Ignatius Catholic Study Bible Ignatius Press San Francisco, CA copyright 2003 Emmaus |
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146 | What does water and Wine signify in John | John 2:1 | Emmaus | 163195 | ||
Aban, "Signs (John 2:11) "Semeion (Gk.): a "sign" or "miracle." The term is used 17 times in John and 60 times in the rest of the NT. Since the signs of the Fourth Gospel are concentrated mostly in chapters 1-12, the first half of John has been called the "Book of Signs". For the evangelist, the signs of Jesus are not just mighty works, but miracles that unveil the glory and power of God working through Christ. The signs of Jesus also recall the signs performed by Moses during the Exodus, signs that likewise revealed the glory of Yaweh (Num 14:22) working through Moses (Ex 3:12; 4:28-31; Deut 34:11). The Fourth Gospel draws attention to seven signs: (1) the miracle at Cana (2:1-11), (2) the healing of the offical's son (4:46-54), (3) the healing of the paralytic (5:1-9), (4) the multiplication of the loaves (6:1-14), (5) the restoration of the blind man (9:1-41), (6) the raising of Lazaus (11:17-44), (7) the Resurrection of Jesus, which is the second sign mentioned in the Gospel (2:18-22) but the final and climactic sign to be accomplished (20:1-10). Jesus elsewhere calls this sign the "sign of Jonah" (Matt 12:39). " copyright 2003 Ignatius Catholic Study Bible Ignatius Press San Francisco, CA Credit also to the same source for information in my previous answer to you in this thread on the significance of water and wine at Cana. Emmaus |
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147 | What does water and Wine signify in John | John 2:1 | Emmaus | 163194 | ||
Aban, Just a few thoughts to consider. "On the third day" (John 2:1) The third day) from Jeus' encounter with Nathaniel(John 1:43-81) is also the seventh day from the start of Jesus' appearance in John 1:29; 1:35; 1:41; 1:43, then on the third day from 1:43 the wedding at Cana , John 2:1, the seventh day. As in the week of creation. Jesus begins His new creation. The "third day" is also the day on which Jesus manisfested His glory in the Resurrection The wedding feast at Cana marks the first "sign" of the seven "signs" or miracles in John's Gospel. The six stone jars held over 120 gallons of water. The purpose of the water is found in Numbers 19:11-22, which states that an Israelite defiled by contact with the dead, must be purified by water on the third day and then again on the seventh day. Before the arrival of Jesus, we are dealing with a spiritually dead world. The first sign by Jesus (water into wine) also recalls the first sign performed by Moses (water into blood) in Exodus 7:19. Wine is called the "blood" of the grape in Genesis 49:11 and Deuteronomy 32:14. Later in John Jesus says of the wine at the Last Supper "this is my blood." An abundance of wine is a sign of the messianic age (Isaiah 25:6; Joel 3:18; Amos 9:13). It signifies the joy of marital love (Song of Songs 1:2; 4:10; 7:9). The wedding feast at Cana conforms to this and at the same time prefigures the wedding feast of the Lamb, wherein Jesus is the Bridegroom and the Church is His bride (Revelation 19:7-9). Emmaus |
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148 | Significance of wording in Genesis | Gen 4:1 | Emmaus | 163155 | ||
Doug, I take no offense and I am one of the young old timers who go back to 2001 on the study bible forum. Emmaus |
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149 | Significance of wording in Genesis | Gen 4:1 | Emmaus | 163142 | ||
Doug, A real "old timer", Augustine of Hippo, 4th century A.D. had a few things to say on your subject in his book The City of God, book XV. You can read it at this link: http://newadvent.org/fathers/120115.htm Emmaus |
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150 | Who are the 24 elders? | Rev 5:8 | Emmaus | 163090 | ||
food, 144,000 is a symbolic number, which can mean an infinite number, with particular significance to Israel, Old and New. So you see the 24 elders, as in 12 patriarchs of the twelve tribes of Israel and the 12 apostles, Rev 4:4. The infinite 144,000 is 12 x 12 x 1,000. We would use a an eight laid on its side, but that doesn't make for very dramatic reading, especially if you are reading out loud to a Church assembly. The multitude are the elect. Emmaus |
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151 | I am doing my bible lession,in 1 Samuel, | 2 Samuel | Emmaus | 163002 | ||
Try reading 2 Samuel. The answer is there. | ||||||
152 | I am doing my bible lession,in 1 Samuel, | 2 Samuel | Emmaus | 163000 | ||
It is not in 1 Samuel, if you are working on that book. Try reading 2 Samuel. You will find it the answer there. |
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153 | 2 Cor.11:14 | Luke 18:10 | Emmaus | 162337 | ||
Throw Revelation 12 into the mix too. | ||||||
154 | Does obedience equals works | Gal 4:31 | Emmaus | 162309 | ||
Fred, When you are in Christ your works are "through Him, with Him and in Him." Which is an entirely different thing from works outside of Christ. See Galatians 4:21-31 for a good analogy from St. Paul. The "obedience of faith" is the filial response in the context of a Father / child relationship. "Works of the Law" are the servile response in the context of a Master / slave relationship. Emmaus |
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155 | Mom is in charge! | John 2:5 | Emmaus | 162224 | ||
Reunion John, "Is there a disconnect of communication between Jesus mother and Jesus?" No. "What is being communicated here of a mother/son relationship?" Respect. There is also positive parralell of the negative type of Adam and Eve in the Garden of Eden. There Eve promts Adam to sin. By contras,t at Cana Mary prompts Jesus, the new Adam, to begin his Messianic mission. "Does Mary have the final word here?" She has her "final word" here literally in Scripture are at Cana, when she says, "Do whatever He tells you." Then Jesus takes over and gives the orders. No other words of Mary are recorded in any of the Gospel's after Cana. "Do whatever He tells you" is her message. Emmaus |
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156 | Culture and wine | John 2:10 | Emmaus | 162223 | ||
New and abundant wine is a sign of the Messianic age in the OT prophets. Jesus contrasts the Old and New Covenants in various places such as the analogy of the Old and New Wineskins. He inaugurates His mission by changing water into wine. It is He who called it the New Covenant in Matt 26:28. Perhaps the most striking liturgical "ancestor" of the Mass is the todah of ancient Israel. The Hebrew word todah, like the Greek word Eucharist, means "thank offereing" or "thanksgiving." The word denotes a sacrificial meal shared with friends in order to celebrate one's graditude to God. A todah begins by recalling some mortal threat and then celebrates man's divine deliverance from that threat. It is a powerful expression of confidence in God's sovereignty and mercy. "Psalm 69 is a good example. An urgent plea for deliverance ("Save me , O God!"), it is at the same time a celebration of that eventual deliverance ("I will praise the name of God with a song... For the Lord hears the needy"). "Perhaps the classic example of the todah is Psalm 22, which begins with "My God, my GoD, why have you forsaken me?" Jesus Himself quoted this as He hung on the cross. His listeners would have recognized the reference, and they would have known that this song, which begins with a cry of dereliction, ends on a triumphant note of salavtion. Citing this todah, Jesus demonstrates His own confident hope in deliverance. "The similarities between todah and eucharist go beyond their common meaning of thanksgiving. Cardinal Joseph Ratzinger (now Pope Benedict) has written: "Structurally speaking, the whole of Christology, indeed the whole of Eucharistic Christology, is present in the todah spirituality of the Old Testament." Both the todah and the Eucharist present their worship through word and meal. Moreover, the todah, like the Mass, includes an unbloody offering of bread and wine. "The ancient rabbis made a significant prediction regarding the todah. "In the coming (Messianic) age, all sacifices will cease except the todah sacrifice. This will never cease in all eternity." (Pesiqta, I, p. 159)." excerped from: The Lamb's Supper: The Mass as Heaven on Earth by Scott Hahn p 32-33 Doubleday 1999 Emmaus |
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157 | Christians/Catholics same? | Rom 3:28 | Emmaus | 162178 | ||
Brenda, Yes I am Catholic. And I no more expected to be always spoon fed my faith by the Church than I expected my mother to spoon feed me the whole eighteen years I lived under her roof. I do not have "terrible" flashbacks of nuns and Catholic school. I have fond memories of both. And I did not stop learning about the Catholic faith when I left the 8th grade. I remember being taught a lot about grace: snctifying grace, sacramental grace, etc. Grace, grace, grace. What did we need all that grace for if we were able to work our way to heaven? ""Indeed He is THE LAMB of God as Catholics well know and profess each time they worship when they pray aloud in unison" "I don't ever remember a time saying it and actually understanding it or meaning it. We just said what we were suppose to say, at the right time." How sad. Emmaus |
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158 | What does it mean to kill flesh daily? | Gal 5:24 | Emmaus | 162139 | ||
Kalos, Then we are in happy agreement. Emmaus |
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159 | Christians/Catholics same? | Rom 3:28 | Emmaus | 162138 | ||
Brenda, "Catholics believe in God, yes...but they also believe people need to keep the commandments and do good works to 'get to Heaven'." I believe Prostestants call this the perseverence of the saints, that is, persevering in good works in Christ (Rom 2:2-8; Gal 5:4-6; Eph 2:8-10) and in the obedience of faith (Romans 1:5; 16:26). "Scripture cleary says that we (those who put their faith in Jesus) are 'justified by faith apart from observing the law'." The Catholic Church teaches in the Council of Trent: "CHAPTER I THE IMPOTENCY OF NATURE AND OF THE LAW TO JUSTIFY MAN "The holy council declares first, that for a correct and clear understanding of the doctrine of justification, it is necessary that each one recognize and confess that since all men had lost innocence in the prevarication of Adam, having become unclean, and, as the Apostle says, by nature children of wrath, as has been set forth in the decree on original sin, they were so far the servants of sin and under the power of the devil and of death, that not only the Gentiles by the force of nature, but not even the Jews by the very letter of the law of Moses, were able to be liberated or to rise therefrom, though free will, weakened as it was in its powers and downward bent, was by no means extinguished in them." and "CHAPTER VIII HOW THE GRATUITOUS JUSTIFICATION OF THE SINNER BY FAITH IS TO BE UNDERSTOOD "But when the Apostle says that man is justified by faith and freely, these words are to be understood in that sense in which the uninterrupted unanimity of the Catholic Church has held and expressed them, namely, that we are therefore said to be justified by faith, because faith is the beginning of human salvation, the foundation and root of all justification, without which it is impossible to please God and to come to the fellowship of His sons; and we are therefore said to be justified gratuitously, because none of those things that precede justification, whether faith or works, merit the grace of justification. "For, if by grace, it is not now by works, otherwise, as the Apostle says, grace is no more grace." http://www.ewtn.com/library/COUNCILS/TRENT6.HTM "Romans 3:21 starts off with "21. But now a righteousness from God, apart from law, has been made known, to which the Law and the Prophets testify." Earlier in Romans 1:5 Paul writes of the filial " obedience of faith" in contrast to the servile "works of the law" and writes of the same "obedience of faith" in wrapping up with Romans 16:26. The difference is in the relationship with God. Are we His free children or His slaves? Paul makes the same distinctions in Galatians 4:21-31. "In the Old Testament the blood of animals was needed...and it was only a temporary solution. They needed to sacrafice constantly. But Jesus Died on the cross, shed HIS BLOOD for our sins...canceling the Old Testament part where animal's blood was needed. And this he only needed to do once...not over and over again." And so the Catholic Church teaches in its Catechism: "1366 The Eucharist is thus a sacrifice because it re-presents (makes present) the sacrifice of the cross, because it is its memorial and because it applies its fruit: "[Christ], our Lord and God, was once and for all to offer himself to God the Father by his death on the altar of the cross, to accomplish there an everlasting redemption. But because his priesthood was not to end with his death, at the Last Supper "on the night when he was betrayed," [he wanted] to leave to his beloved spouse the Church a visible sacrifice (as the nature of man demands) by which the bloody sacrifice which he was to accomplish once for all on the cross would be re-presented, its memory perpetuated until the end of the world, and its salutary power be applied to the forgiveness of the sins we daily commit." http://www.scborromeo.org/ccc/p2s2c1a3.htm#V "Jesus is THE LAMB of God." Indeed He is THE LAMB of God as Catholics well know and profess each time they worship when they pray aloud in unison: "Lamb of God, who takes away the sins of the world, have mercy on us. "Lamb of God, who takes away the sins of the world, have mercy on us. "Lamb of God, who takes away the sins of the world, grant us your peace." Emmaus |
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160 | What does it mean to kill flesh daily? | Gal 5:24 | Emmaus | 162136 | ||
Kalos, " I am merely saying that this is not the meaning of Galatians 5:24 or of 1 Corinthians 15:31, where Paul speaks of literal, physical death.'" I don't agree with you here on Galatians 5:24. I think there Paul is speaking of the physical death of Jesus but a spiritual application in our lives. I belive that Galatians 5:24 is properly cross-referenced to Galatians 2:19; Romans 6:6 and Romans 8:13. Emmaus |
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