Results 141 - 160 of 3728
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Results from: Answered Bible Questions, Answers, Unanswered Bible Questions, Notes Author: Emmaus Ordered by Verse |
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Results | Verse | Author | ID# | |||
141 | funeral scriptures | Bible general Archive 2 | Emmaus | 114532 | ||
Chhose on from each category: Old Testamemt, New Testament Epistles, Gospel Job 19: 1, 23-26 Isaiah 25: 6a, 7-9 Daniel 12: 1-3 Acts 10: 34-43 Romans 5: 5-11 Romans 5: 17-21 Romans 6: 3-9 Romans 8: 14-23 Romans 8: 31b-35, 37-39 Romans 14: 7-12 1 Corinthians 15: 20-28 1 Corinthians 15: 51-57 2 Corinthians 4: 13-5:1 2 Corinthians 5: 1, 6-10 Philippians 3: 20-21 1 Thessalonians 4: 13-18 2 Timothy 2: 8-13 1 John 3: 1-2 1 John 3: 14-16 Revelation 14: 13 Revelation 20: 11-21:1 Revelation 21: 1-5a, 6b-7 The gospel readings from which you may select are: Matthew 5: 1-12 Matthew 11: 25-30 Matthew 25: 1-13 Matthew 25: 31-46 Mark 15: 33-39, 16: 1-6 Luke 7: 11-17 Luke 12: 35-40 Luke 23: 33, 39-43 Luke 23: 44-46, 50, 52-53, 24: 1-6a Luke 24: 13-35 John 5: 24-29 John 6: 37-40 John 11: 32-45 John 12: 23-28 John 14: 1-6 John 17: 24-26 John 19: 17-18, 25-30 |
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142 | funeral scriptures | Bible general Archive 2 | Emmaus | 114534 | ||
Chhose on from each category: Old Testamemt, New Testament Epistles, Gospel Job 19: 1, 23-26 Isaiah 25: 6a, 7-9 Daniel 12: 1-3 Acts 10: 34-43 Romans 5: 5-11 Romans 5: 17-21 Romans 6: 3-9 Romans 8: 14-23 Romans 8: 31b-35, 37-39 Romans 14: 7-12 1 Corinthians 15: 20-28 1 Corinthians 15: 51-57 2 Corinthians 4: 13-5:1 2 Corinthians 5: 1, 6-10 Philippians 3: 20-21 1 Thessalonians 4: 13-18 2 Timothy 2: 8-13 1 John 3: 1-2 1 John 3: 14-16 Revelation 14: 13 Revelation 20: 11-21:1 Revelation 21: 1-5a, 6b-7 The gospel readings from which you may select are: Matthew 5: 1-12 Matthew 11: 25-30 Matthew 25: 1-13 Matthew 25: 31-46 Mark 15: 33-39, 16: 1-6 Luke 7: 11-17 Luke 12: 35-40 Luke 23: 33, 39-43 Luke 23: 44-46, 50, 52-53, 24: 1-6a Luke 24: 13-35 John 5: 24-29 John 6: 37-40 John 11: 32-45 John 12: 23-28 John 14: 1-6 John 17: 24-26 John 19: 17-18, 25-30 |
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143 | funeral scriptures | Bible general Archive 2 | Emmaus | 114552 | ||
Ed, You may be correct. In the NAB 11:15 read "Too costly in the eyes of the Lord is the death of his faithful." These would have been the Psalm choices. - For You Are My God [Ps 16] - Keep Me Safe [Ps 16] - My Shepherd Is The Lord [Ps 23] - On Eagle's Wings [Ps 91] - Shepherd Me, O God [Ps 23] - Taste and See [Ps 34] - You Are Near [Ps 139] Emmaus |
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144 | what is the sanhedrin | Bible general Archive 2 | Emmaus | 114794 | ||
Judaism 101 A Glossary of Basic Jewish Terms and Concepts Sanhedrin "Sanhedrin" - (m., pl. "Sanhedriyaot") - 1. the Jewish "Supreme Court;" it consisted of seventy one great Torah Sages, who met in the "Lishkat HaGazit," the "Office of Hewn Stone," adjacent to the Temple in Jerusalem; 2. The Masechta, or Folio of the Talmud that discusses the activities of the Sanhedrin, and related matters. The Rabbis who were the members of the Sanhedrin had all received "Semichah," the formal passing over of the Tradition from their teachers. On the floor of the Sanhedrin were debated the fundamental principles of the Torah, and the result was established by majority vote. Cases that were the most difficult or the most critical for the Jewish People were decided by the Sanhedrin. A majority had to be at least two votes. Any Capital case in which all the votes were for condemnation, was automatically changed to acquittal. There is discussion in the Talmud of the question of how frequently capital punishment was imposed by the Sanhedrin, although the Torah does explicitly allow for it. Some said that a Sanhedrin that imposed the death penalty once in seven years was considered "bloody;" another opinion is that it was seventy years. Another said that it depended on the generation. Yet another was that restraint in imposing the death penalty would increase the number of murderers in Israel. After the Temple was destroyed, the Sanhedrin moved from place to place in Israel. It finally was dissolved when, in the absence of the greatest Sages of Israel, the Institution of Semichah could no longer be applied. During the Middle Ages, there was an attempt to revive the Sanhedrin by re-instituting Semichah. But due to opposition by some of the Torah Sages of that generation, the idea never became a reality. http://www.ou.org/about/judaism/sanhedrin.htm |
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145 | Meditation/Study | Bible general Archive 2 | Emmaus | 114973 | ||
8788, I think that study is more of an academic approach to gain knowlege about any subject including the Bible. On the other hand, mediattion is more of an exercise in wonderment and appreciation and even love going past the surface of just knowledge. Study of the Bible untempered by meditation on the Bible can lead to a haughty spirit. 1 Cor 8:1 ... we know that we all have knowledge. Knowledge makes arrogant, but love edifies." I look forward to seeing other responses. Emmaus |
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146 | I am looking for a study bible.... | Bible general Archive 2 | Emmaus | 114975 | ||
Ischus, I know this may be beyond the pale of consideration, but a Catholic Study Bible would be neither calvinistic nor dispensational. Emmaus |
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147 | Meditation/Study | Bible general Archive 2 | Emmaus | 115038 | ||
EdB, I think your two lines were a more succint and and memorable answer than mine. If I ever take up wrting I will consult you as an editor. Study for the head, meditation for the heart. Emmaus |
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148 | how are we saved | Bible general Archive 2 | Emmaus | 115179 | ||
Are these two concept mutually exclusive? Those who believe in baptism for the remission of sins as Peter directed in Acts 2 and baptismal regeneration believe that it it is Jesus who baptized through his mystical body, the Church and that is the reason baptism is efficaious. They believe that they are baptised as Paul says in Romans 6 in the death and resuurection of Christ. water is merely the instrumental cause, Jesus, working in and through the sign, is the formal cause of the grace of salvation that is tranmitted, just as his body was the instrumental cause in his death and resurrection. Emmaus |
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149 | Saint Patrick? | Bible general Archive 2 | Emmaus | 115371 | ||
CDBJ, The stories you have heard are just that, stories. There is no doubt that Patrick was Catholic. He was anordained bishop. There were no other kinds of Christians at that time in western Europe. And Patrick wrote an autobiography, The Confession of Patrick which can be obtained and read today. Emmaus |
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150 | Saint Patrick? | Bible general Archive 2 | Emmaus | 115391 | ||
CDBJ, There is no doubt that Patrick was Catholic. He was an ordained Catholic bishop. There were no other kinds of Christians at that time in western Europe. And Patrick wrote an autobiography, The Confession of Patrick which can be obtained and read today. In fact when he had some problems with other bishops who were opposed to his mission, Patrick went to Rome to plead his case directly to the Pope. I have seen in recent years a number of stories about Patrick, usually around St. Patrick's day, that take an Evangelical slant and alway leave out any Catholic elements in his story, giving the impression that Patrick was a rather generic travelling Christian evangelist with no ties to any ecclesial community. Emmaus |
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151 | In Relevation 4:1-11 | Bible general Archive 2 | Emmaus | 115692 | ||
Do you have a question about this passage Rev 4:1-11? You did not ask it in your post. | ||||||
152 | What's the Bible's take on homosexuality | Bible general Archive 2 | Emmaus | 116147 | ||
jemilato, I would suggest reading Romans 1:18-32 and 1 Corinthians 6:9, they are New testament, not Old Testament. The difference is that under the NT homosexuals can be saved if they repent and turn away from their sin, just as the rest of us can be saved if we repent and turn away from the sins of heterosexuals, such as fornication, adultery etc. Emmaus |
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153 | How can we be sure in God's Will ? | Bible general Archive 2 | Emmaus | 116669 | ||
Ken John, I believe prayer is at the heart of discerning if we are in God's will. Easier to say than do in many particular situations. Here are two books on the subject by an excellent author that you might find interesting. Authenticity: A Biblical Theology of Discernment by Thomas Dubay Faith and Certitude by Thomas Dubay Emmaus |
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154 | How can we be sure in God's Will ? | Bible general Archive 2 | Emmaus | 116784 | ||
Ken John, Shortly after I read your response I came to the following passage in a book I just purchaed and began reading a few days ago. DISCERNMENT We hear a great deal these days about discernment of spirits. And well we might because there is great need for supernatural prudenceto distinguish between what is truly Christian.., and what only pretends to be... With all this preoccupation, however, with discernment it is imperitive that we keep things simple and not get lost in theological speculation. The plain question is: How can we, practically speaking, know the difference between an inspiration from Christ and a temptation from the antichrist? A good rule of thumb is to ask what side of our nature the impulse favors. Does it favor self-will or self-sacrifice? If it favors self-will, we can be sure the impulse is not from God, because self-will is another name for pride. If it favors self-sacrifice, we can be equally sure the impulse is from God, because self-sacrifice is another name for humility--and humility si certainly the sign of the presence of the Lord. This simple rule is more useful than may appear on the surface. How many times a week and for some of us, a day, we are conscious of contrary movements battling for the mastery of our souls. These movements take on countless forms and they are almost infinite in variety. So we return to what we had just said before. We apply the norm of self-will or self-sacrifice, and we cannot go wrong. At the heart of Christ teaching to His followers is the message he gave us, namely, the doctrine of humble self-denial. He invariably leads those whom He is drawing to Himself by inspiring them to love His will more than their own, in a word, to die to themselves in the performance of what he wants them to do." IMPLICATIONS Having said all this, however, we still have some implications to see--not the least of which isthe problem of carrying into effect what our faith tells us is true. This is where our trust in God becomes so necessary. For it is one thing to believe that Christ wants us to be like Him in meekness and humility of heart. it is soemthing ewlse to believe it so firmly that we act on our faith and then learn from expeience how true this belief really is. That is the secret. Christ is our Light because He truely enlightens. If we follow His illuminations we shall find out for ourselves how wise we shall become. We shall discover that being little in our own eyes is the greatest wisdom we can acquire. We shall grow in that deepest of all knowledge: that humility of heart, and peace of heart gives joy in the heart--such as only Christ can give. It is up to us to take the Savior at His word. The saints took Him literally. that is why they became saints, that is, persons who did not allow self to stand in the way of Christ's light. His light gave them life, the life that is open to evryone who loves God more than himslef and is willing to be despised in order that, through him, God might be glorified." Holiness in the Church John Hardon Eternal Life Bardstown, KY pgs 69-71 Emmaus |
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155 | submission,meaning | Bible general Archive 2 | Emmaus | 116836 | ||
Submission sounds very harsh to modern democratic American ears uncomortable with the concept of hierarchies of authority, unless we are in the military. But, we all, men and women, submit every day to people and situations. However, we would never dream of using the word submission. The modern ear prefers the words defer or deference. | ||||||
156 | How can we be sure in God's Will ? | Bible general Archive 2 | Emmaus | 116838 | ||
Ken, "I wonder how many other believers ask themselves the same question?" I suspect that most if not all do. I certainly do. That is the purpose of a daily examination of conscience, which if nothing else, keeps one humble and understanding how dependent we are on God's grace and mercy. Emmaus |
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157 | thank you | Bible general Archive 2 | Emmaus | 117215 | ||
My pleasure. Welcome to the forum. Emmaus |
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158 | dogwood tree | Bible general Archive 2 | Emmaus | 117261 | ||
That is not in the bible. It is a folklore tale that explains the pattern o a cross seen on the inside of the blosoom of a dogwood tree. | ||||||
159 | what is a covenant | Bible general Archive 2 | Emmaus | 117265 | ||
The Importance of the Covenants by R.D. Brinsmead ... "Abrahamic Just as God rescued Noah from a doomed world, so He rescued Abraham from an idolatrous environment and separated him for covenant partnership with Himself. The covenant was made with Abraham when the patriarch was seventy-five years old (Gen. 15) and renewed to him when he was ninety-nine-the year before Isaac was born (Gen. 17). The covenant consisted of a divine promise (confirmed by an oath) that Abraham would have a seed and an everlasting inheritance. There were a temporal and an eternal dimension to this promise. In its immediate prospect it promised a son to Abraham and Sarah in their old age and the land of Canaan for his descendants. But it was also a redemptive covenant. It promised that in Abraham's Seed all nations of the earth would be blessed (Gen. 12:3; Gal. 3:6-8, 16) and that through Him they would inherit the redeemed earth (Rom. 4:3; Heb. 11:8-16, 39; 2:5; Gal. 3:15-19, 29). The covenant was the gospel of Christ in promise (Gal. 3:6-8,16,19). The immediate temporal promises would serve the purpose of being the vehicle of carrying forward the unfolding drama of salvation-history. Abraham's response to God's promise was that "he believed in the Lord; and He [God] counted it to him for righteousness" (Gen. 15:6). Paul seizes on this to prove that it was a covenant of justification by faith (see Rom. 4; Gal. 3). The inheritance, Paul argues, was given to Abraham by promise and not because of his achievements in keeping the law. Abraham was justified by faith alone, but the faith which justified him was not alone. At a later time God said that "Abraham obeyed My voice, and kept My charge, My commandments, My statutes, and My laws" (Gen. 26:5; see also 18:19; 22:18). Abraham was not justified before God by faith and works but by a faith which worked (see Gal. 5:6). The Abrahamic covenant was formalized by a ceremony which apparently was a well-known ancient custom. Abraham took several sacrificial beasts and birds. He divided the animal sacrifices into pieces and placed them in two rows, forming an aisle.2 According to the ancient custom of covenant making, the covenant partners were to walk together down the aisle between the divided sacrifice. As they did so, they would bind themselves under oath to be true to the terms of the pact. The dismembered animal portrayed the cursed fate which would befall the covenant breaker. The Hebrew form of oath, "God do so to me and more also," probably connects with such ceremonies. This is probably supported also by the threat of Yahweh, "And the men who transgressed my Covenant . . . I will make like the calf which they cut in two." (Jer. 34:18 R.S.V.)-Leon Morris, The Apostolic Preaching of the Cross, p.69. In the Abrahamic covenant God passed through the parts of the sacrifice while Abraham was in a deep sleep or prophetic trance (Gen. 15:17). The Lord hereby staked His own existence on His promise to Abraham. While the covenant promise was not given to Abraham because he fulfilled the law or the covenant conditions, the Bible is also clear that the covenant would not operate apart from obedience on the part of Abraham and his descendants. The covenant fellowship imposed upon him the responsibility of being devoted and upright (Gen. 17:1 ; see also l8:19; 22:18; 26:5). Subsequent history demonstrated that this covenant would not work automatically-that is, without the appropriate response of the human party. Not all of Abraham's descendants became heirs of the covenant promise. Ishmael and Esau were disqualified from being children of the covenant, and so were the unbelieving Jews in the time of Jesus and Paul. Until Christ came as the promised Seed, however, there were always some unbelieving Jews who were incorporated in the nation which was covenantally related to God. It is clear that many in the nation were not real children of Abraham, for they were "children in whom is no faith" (Deut. 32:20). As strangers to divine grace, they could not be heirs with Abraham of the redeemed world (Rom. 4:13; Gal. 3:6-8). But by being associated in nationhood with the covenant people, they received many of the benefits of life in the theocracy - just as unbelieving sinners live in the same world with God's people and receive the temporal advantages of the Noahic covenant. Circumcision was given by God to be the sign or seal of the Abrahamic covenant (Gen. 17:10, 11). By metonymy the covenant became known as "the covenant of circumcision" (see Acts 7:8). According to Paul circumcision was the sign or seal of righteousness by faith (Rom. 4:11), for Abraham was given the promise of justification and salvation by Christ before he was circumcised. The Judaizers, however, perverted the sign and turned it into a means of obtaining the inheritance." The Importance of the Covenants by R.D. Brinsmead http://www.salvationhistory.com/articles/scholarly/brinsmead/covt.cfm#Names |
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160 | what is a covenant | Bible general Archive 2 | Emmaus | 117266 | ||
Here is one of the simplest brief explanations I have seen of the difference between the two Testaments or Covenants. Every Covenant has blessing and curses associated with it. Blessing if the terms of Covenant are kept and curses if they are violated. Adam and Eve violated the terms of the Covenant (Gen 2:16) and suffered the consequences (Gen 3). This same pattern is repeated over and over again throughout the Old Tstament and even extends to the New Testament (1 Cor 11:29-30). "one of the most significant differences bewteen the old and New Covenants: the Old Covenant is adminsitered by God with human mediators who came under oath and then sinned- like Adam (see Rom 5:12-21) and Israel (see Hebrews 3-4)-thereby triggering the covenant curses. In contrast, the New Covenant is established by the God-man, Jessus, but only after he had fulfilled the terms- and borne the curses- of the Old covenant. He thus became the mediator of the New Covenant (see Hebrews 8-9), which he ratified by oath-swearing." A Father Who Keeps His Promises, by Scott Hahn, p 26 1994, still in print The slaughter of animals and passing between the two half carcasses was a traditional covenant sealing ritual between two parties. The parties to the covenant would pass between the body pieces invoking upon themselves a fate similar to that of the slaughtered beast if they failed to keep their word or part of the covenant as pledged in the covenant agreement. For the ancient Israelites the difference between a contract and a covenant was te difference between an encounter with a prostitute (an exchange of goods and services) and marriage ( a giving of one's total self to on another). That is why the marital image of God relationship with Israel is often depicted as a marriage relationship and Israel's idolatry is depicted as adultery. But God is always seeking reconciliation. |
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