Results 161 - 180 of 7096
|
||||||
Results from: Answered Bible Questions, Answers, Unanswered Bible Questions, Notes Author: Makarios Ordered by Date |
||||||
Results | Verse | Author | ID# | |||
161 | Caleb from the tribe of Judah? | Num 13:6 | Makarios | 225912 | ||
Greetings again Searcher, I've been trying to find out more about Caleb in Chronicles, thinking about what you said about Caleb's mother, and here's what I found out: * Caleb's father was Jephunneh, a Kenizzite (Josh. 14:14) * Jephunneh was a son of Jether (1 Chr. 7:38) * Jether was a son of Ezrah (1 Chr. 4:17) 1 Chr. 4:17 "The sons of Ezrah were Jether, Mered, Epher and Jalon. (And these are the sons of Bithia the daughter of Pharaoh, whom Mered took) and she conceived and bore Miriam, Shammai and Ishbah the father of Eshtemoa." So, if the 'Ezrah' in 1 Chr. 4:17 is really Caleb's great-grandfather, then I find it rather confusing that only 2 verses above (1 Chr. 4:15), it says "The sons of Caleb the son of Jephunneh were Iru, Elah and Naam; and the son of Elah was Kenaz." So, if the sons of Caleb are listed two verses before the geneaology of Caleb's great-grandfather, then I doubt that this 'Ezrah' in 1 Chr. 4:17 is related in any way to Caleb. I find this thread rather interesting because, if the Ezrah in 1 Chr. 4:17 is really related to Caleb, then it would further substantiate your point on Exodus 12:38. Sometimes looking at all of the names in Chronicles (and trying to make sense of them) gives me a headache and I have to take a break.. :) Blessings to you, Makarios |
||||||
162 | Caleb from the tribe of Judah? | Num 13:6 | Makarios | 225910 | ||
Greetings Doc! Thank you for your reply. I've got to say, your reply (especially #1) has definitely given me something to think about! So, according to Rabbinic teaching, as long as you could trace your ancestry back to Mount Sinai, then your status as a Jew was secure, even if you might have been an Egyptian (Exodus 12:38) just a short while before. If I am interpreting this correctly, then the Israelites really took the Sinai experience to be a major milestone of national identification, to say the least. Wow! I never quite thought of Mount Sinai in that way. Blessings to you, Makarios |
||||||
163 | Caleb from the tribe of Judah? | Num 13:6 | Makarios | 225909 | ||
Greetings Searcher! Thank you for your reply. You wrote, "I think Caleb's mother was from his loins and Judah's, so Caleb was from the tribe of Judah." Do you have any Scriptural proof of this? As for Exodus 12:38, I have usually interpreted this verse to mean that many Egyptians went along with the Israelites as they left Egypt. But this verse cannot explain how Caleb, a Kenizzite, could attain to a place of leadership and actually be the representative of the tribe of Judah in Numbers 13:6. But I appreciate your help anyway! Your Brother in Christ, Makarios |
||||||
164 | Caleb from the tribe of Judah? | Num 13:6 | Makarios | 225885 | ||
Caleb was one of the two spies (Joshua was the other) in Numbers 13:1-14:30 who brought back a good report from the land with the recommendation of attacking it with the Lord's help and direction. Question: If Caleb, the son of Jephunneh the Kenizzite (Numbers 32:11), was a Gentile (actually, from an Edomitish tribe - Genesis 15:19), then how is it that he represents the tribe of Judah (as a spy) in Numbers 13:6? | ||||||
165 | why are the twelve tribes of isreal diff | Bible general Archive 4 | Makarios | 225883 | ||
Greetings Ariel Levin! Yes, I apologize: I should re-examine the differences between these two passages more thoroughly. First of all, the context couldn't be more different: in Genesis 49, Jacob (Israel) is giving the blessing to each of his sons before he dies, and foretelling with a bit of prophesy as to how it will go with them in the generations to come. In Revelation 7:4-8, the apostle John is relating to us the vision that he received regarding the sealing of the 144,000, stating that 12,000 are from each tribe listed. Since the context in both passages is so drastically different, a person could not look at both passages seriously and come to a conclusion of contradiction with any supporting logic. Who is to say that each tribe necessarily needs to be mentioned in Revelation 7? Secondly, why is studying the Bible within the context so important? In Kay Arthur's book "How to Study Your Bible" (page 18), she writes, "The word context means "that which goes with the text." In general, then, context is the environment in which something dwells, the setting in which something exists or occurs. Remember the tadpole in the creek? Context is the creek!" David L. Thompson in his book "Bible Study That Works" (page 32) writes the following, "So, assuming a context of prayer, the first step in good Bible study is observation. And one must see two things. First, one must see what is there; a matter of the contents. What is the book or unit at hand actually about: sin or grace, prayer or faith, Abraham or David, creation or second coming? These are matters of content, of observing what was said." Therefore, context is determined by carefully observing what is repeated in the text and seeing how it all relates. On a side note: this 128 page book, "Bible Study That Works" was actually the textbook as specified by the syllabus in my 'Methods in Bible Study' course at Indiana Wesleyan University more than a decade or so ago. Perhaps a good online resource that would explain context would be: http://www.spiritandtruth.org/teaching/Bible_Interpretation/03_Context/03_Context_Notes.pdf. In conclusion, you can understand why a narrative listing of the tribes of Israel (Genesis 49) would be different from an apocalyptic listing (Revelation 7:4-8) of the tribes of Israel without coming to a conclusion that there is a contradiction. Good observation in regards to the tribe of Levi: in Genesis 49, this tribe had clearly not been as yet 'set apart' for their special service to God. I hope that this helps! Blessings to you, Makarios |
||||||
166 | Who is the man who buys the treasure? | Matt 13:44 | Makarios | 225879 | ||
GREAT post, Doc! Excellent! --Makarios | ||||||
167 | spousal financial responsability | Prov 31:27 | Makarios | 225878 | ||
Greetings Terry, The wife described in Proverbs 31 was one who worked (verse 19) but looked towards the needs of her household (verse 27) while fearing the Lord (verse 30). Blessings to you, Makarios |
||||||
168 | why are the twelve tribes of isreal diff | Bible general Archive 4 | Makarios | 225845 | ||
Greetings Phil2011! Welcome to StudyBibleForum.com. The sons of Jacob (Israel) that are mentioned in Genesis 48:3-28 are: Reuben, Simeon, and the two sons of Joseph who are Jacob's (see verse 5): Ephraim and Manasseh. A complete picture of the twelve tribes of Israel are in Chapter 49. The major difference between the list of the twelve tribes in Genesis 49 and the list in Revelation 7:4-8 is that the tribe of Dan is omitted in Revelation and the two Joseph tribes are mentioned separately (and together in Genesis 49). Here is a note on that: (Revelation) "7:6 Manasseh. One of the two Joseph tribes (Ephraim and Manasseh), yet mentioned separately, probably to make up 12 tribes since Dan is omitted. This omission is due perhaps to Dan's early connection with idolatry (Judg 18:30), or to a tradition that the antichrist was to come from that tribe." (pg. 1857, Zondervan NASB Study Bible, 1999 Zondervan Corp) Blessings to you, Makarios |
||||||
169 | Jews and Gentiles, help!! | Rom 10:12 | Makarios | 225815 | ||
Greetings Wick08, You ask, "I have been in a study recently of Romans 2. I have came to understanding that the uncircumcised (Gentiles) are of more value because they have circumcised hearts. My question is "Is a Gentile that is circumcised at heart at equal standings with a person in Jewish decent that is circumcised at heart in the eyes of God?" Answer: Yes! Romans 10:12 "For there is no distinction between Jew and Greek; for the same Lord is Lord of all, abounding in riches for all who call on Him;" 1 Cor. 1:24 "but to those who are the called, both Jews and Greeks, Christ the power of God and the wisdom of God." 1 Cor. 12:13 "For by one Spirit we were all baptized into one body, whether Jews or Greeks, whether slaves or free, and we were all made to drink of one Spirit." Galatians 3:28 "There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus." Colossians 3:11 "a renewal in which there is no distinction between Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave and freeman, but Christ is all, and in all." Blessings to you, Makarios |
||||||
170 | I would like to know what was the origin | Luke 2:33 | Makarios | 225813 | ||
Greetings Ramon! Welcome to StudyBibleForum.com. Scripure makes explicitly clear that Joseph is only the legal father of Jesus (Matthew 1:1-16; Luke 1:27; 2:21-24), and that Jesus was truly conceived by the Holy Spirit (Matthew 1:18,20-25; Luke 1:35). As far as the word "father" in Luke 2:33, the Greek word is 'pater' (Strongs G3962), meaning "father, parent." According to www.blueletterbible.org, the Greek word 'pater' appears 419 times in the King James Version: rendered as "Father" 268 times in the KJV and "father" 150 times. Some sample passages for each: 'father' - Matthew 2:22; Luke 1:73; 'Father' - Matthew 5:45; 6:6; Luke 2:49. But the question as far as if the Greek actually has the word 'pater' (as it appears in the NASB) or the Greek word 'Ioseph' ("Joseph" - Strongs G2501), is truly a question of differing Biblical manuscripts, as pointed out by the notes in The NET Bible (http://net.bible.org/bible.php): "[3] tc Most mss" ... "read "Joseph," but in favor of the reading" ... "(Jo pathr autou, "his father") is both external" ... "and internal evidence. Internally, the fact that Mary is not named at this point and that "Joseph" is an obviously motivated reading, intended to prevent confusion over the virgin conception of Christ, argues strongly for" (pater) "as the authentic reading here. See also the tc note on "parents" in 2:43." Therefore, the NASB translators, along with the NIV, NET Bible, NRSV, HCSB, ESV, Douay-Rheims (1582), The Amplified Bible, New American Bible, ASV (1901), ISV, 1889 Darby Bible, 1912 Weymouth, and the Latin Vulgate all agree with 'pater' as the correct manuscript preference of translation. It is my belief that such a choice would not in any way diminish the NASB's esteem as the most literal translation on the market today. Blessings to you, Makarios |
||||||
171 | Why did Jesus die for your sins ? | Rom 5:8 | Makarios | 225811 | ||
Greetings Debbie, Welcome to StudyBibleForum.com! You asked, "Why did Jesus die for your sins?" Jesus died for our sins because He loves us! Romans 5:8 "But God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us." John 3:16-17 "For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life. For God did not send the Son into the world to judge the world, but that the world might be saved through Him." Please let us know if you have any further questions. Blessings to you, Makarios |
||||||
172 | did moses stutter | Ex 4:10 | Makarios | 225731 | ||
Greetings Divadoll! You ask, "what did moses mean when he said he could not speak to the people. did he stutter?" Related Scripture: Exodus 4:10; 6:12,30; Jeremiah 1:4-10; Acts 7:22; 2 Corinthians 10:10 Exodus 4:10 "Then Moses said to the LORD, "O my Lord, I am not an eloquent man, neither in the past nor since you have spoken to your servant, for I am slow of speech and slow of tongue." This is actually Moses' fourth expression of reluctance (see Ex. 3:11,13; 4:1,13 for the other four). Moses did not have any kind of speech impediment (see Acts 7:22), but he was concerned that he wasn't quite equipped to verbally debate with the likes of Pharaoh's court, who prided themselves on their persuasiveness of speech. Paul was also described as being 'contemptible of speech' (2 Cor. 10:10) and Jeremiah expressed similar concerns also when he was called by God (see Jeremiah 1:4-10). "Then the LORD put out his hand and touched my mouth. And the LORD said to me, "Behold, I have put my words in your mouth." (Jeremiah 1:9) With the very words of God, neither Jeremiah nor Moses could go wrong in fulfilling God's mission with His very words, which do not return to Him empty! (Isaiah 55:11) Blessings to you, Makarios |
||||||
173 | Forcing his way into the Kingdom | Luke 16:16 | Makarios | 225729 | ||
Greetings 00123, You ask, "What is the exact meaning of "forcing his way into it" (the Kingdom)?" Luke 16:16 "The Law and the Prophets were until John; since then the good news of the kingdom of God is preached, and everyone forces his way into it." (ESV) In Jesus' day, there were hundreds of revolutionaries willing to use great violence to usher in the kingdom of God. While we do not imitate their violence, we do imitate their dedication, their willingness to sacrifice, and their passion to see the Messiah come to reign. We are at war! But the new order that we must press into is not an order of rebellion; it is a new order of submission and obedience to God. His new order fulfills the law. Here's a good commentary: "16:16 ...'Everyone forces his way into it' is a puzzling and much debated statement. Greek biazo means "to use force," but the verb form here (biazetai) could be either in the middle voice ("everyone is using force" to enter into it) or in the passive voice ("everyone is being forced or forcefully urged" to enter into it). The meaning in the ESV text, "everyone forces his way into it," is possible grammatically and fits the meaning of the same verb when used in Matt. 11:12. By this interpretation, the verse suggests that exercising the faith that brings one into the kingdom and keeps one there involves a kind of holy "violence" toward oneself in the form of repentance and self-denial. Some interpreters object, however, that this view does not fit well in the context, for not everyone is forcing their way into the kingdom and in fact many are rejecting it. In addition, there is arguably some tension between forcing one's way into the kingdom and the emphasis throughout the Gospels on entering the kingdom of God by faith. These interpreters have favored the meaning in the ESV footnote, "everyone is forcefully urged into it." The verb takes that sense elsewhere (see Gen. 33:11; 2 Sam. 13:25,27; parabiazomai has this meaning in Luke 24:29; Acts 16:15). This is similar to the idea of Luke 14:23 (see note on 14:21-24). On this view, the meaning of biazo would be different from its sense in Matt. 11:12, but the verses appear in different contexts and the meaning may be different as well (cf. note on Matt. 11:12)." (1) Blessings to you, Makarios (1) pg. 1991, The ESV Study Bible, 2008 by Crossway Bibles |
||||||
174 | Who Had Paul boasted about to Titus and | 2 Cor 7:13 | Makarios | 225728 | ||
Greetings Chrisie, You ask, "Who Had Paul boasted about to Titus and was not disappointed in them?" 2 Corinthians 7:13-16 "By all this we are encouraged. "In addition to our own encouragement, we were especially delighted to see how happy Titus was, because his spirit has been refreshed by all of you. I had boasted to him about you, and you have not embarrassed me. But just as everything we said to you was true, so our boasting about you to Titus has proved to be true as well. And his affection for you is all the greater when he remembers that you were all obedient, receiving him with fear and trembling. I am glad I can have complete confidence in you." (NIV - 1984) So, according to verse 14, Paul is boasting to Titus about the faith of the Corinthians, who he could have "complete confidence" in (verse 16). Blessings to you, Makarios |
||||||
175 | What makes a tithe a tithe? | Matt 23:23 | Makarios | 225667 | ||
Greetings Willownanny, This is largely a repost of #225573.. "Can a tithe to anyone outside of God and the church still be considered a tithe?" Scripture gives an example in Genesis 47:24-26 when the Israelites gave a one-fifth tithe to Pharaoh (and not to God). But most of the Biblical examples describe a tithe as giving to the LORD (Numbers 18:26). Scripture also indicates that it is not so important as to where the tithe goes (Deut. 14:22-23), but the condition of our hearts as we tithe: see Isaiah 1:13-19, Matthew 23:23, Mark 12:42, 1 Chronices 29:9, 2 Cor. 9:6-7. Therefore, the condition of our heart as we tithe is more important than where we actually contribute the tithe. But tithing to our fellow church brethren is shown in Scripture to be important (Acts 11:29; Romans 15:26; 2 Cor. 9:13). Blessings to you, Makarios |
||||||
176 | what does Ecclesiates 5:1-7 mean | Eccl 5:1 | Makarios | 225589 | ||
Greetings SDH, What does Ecclesiastes 5:1-7 mean? Here is a bit of commentary on these verses: "5:1-7 Fear God, the Holy and Righteous One. The previous exhortation to "fear God" was motivated by God's sovereignty (3:9-15); in this section, it is motivated by his holy and righteous character." (1) "5:4 When you vow a vow to God. The Preacher wishes to keep people from uttering rash or meaningless words during the worship of God (vv. 1-2), and in particular he has in mind the careless taking of a religious vow as an act of piety (cf. Deut. 23:21-23). By taking a vow, a worshiper would promise to perform a specific act (such as making a sacrifice) if God would respond favorably to a particular petition (Gen. 28:20-22; Judg. 11:30-31; 1 Sam. 1:11). Since making a sacrifice was costly, however, people often looked for some excuse to avoid following through with it (e.g., Eccles. 5:6)." (1) "5:1 Walk prudently: Literally, this phrase is "guard your feet" when you go to worship God. It means to behave yourself. The idea of righteous behavior is rephrased at the end of the section in the words: "But fear God" (5:7). to hear: As is common in the prophets, there is a warning to be circumspect about sacrifice. God has no pleasure in those who do all the right things for all the wrong reasons (Is. 1:10-15). the sacrifice of fools: As the prophet Samuel warned Saul, "Behold, to obey is better than sacrifice, and to heed than the fat of rams" (1 Sam. 15:22)." (2) I hope that this helps! Blessings to you, Makarios Sources: (1) pg. 1202, ESV Study Bible, 2008 Crossway Bibles (2) pgs. 1016, 1017, NKJV Study Bible, 2007 Thomas Nelson, Inc. |
||||||
177 | tithe to prison | Bible general Archive 4 | Makarios | 225573 | ||
Greetings Legsrandall, You ask, "can I give my tithe to a person in prison?" This question brings up another question: Can a tithe to anyone outside of God and the church still be considered a tithe? Scripture gives an example in Genesis 47:24-26 when the Israelites gave one-fifth to Pharaoh. But most of the Biblical examples describe a tithe as giving to the LORD (Numbers 18:26). Therefore, it is not so important as to where the tithe goes (Deut. 14:22-23), but the condition of our hearts as we tithe: see Isaiah 1:13-19, Matthew 23:23, Mark 12:42, 1 Chronices 29:9, 2 Cor. 9:6-7. Blessings to you, Makarios |
||||||
178 | Have Angels had relations with humans? | Heb 13:2 | Makarios | 225563 | ||
Greetings Izzy! You ask, "Have Angels ever mixed in the real world with humans?" Answer: Yes! Hebrews 13:2 "Do not neglect to show hospitality to strangers, for by this some have entertained angels without knowing it." Blessings to you, Makarios |
||||||
179 | verse of proof that Jesus is God | John 1:1 | Makarios | 225532 | ||
Greetings GodChild59! Verses that show that Jesus is God? Check these out: Psalm 102:24-27; 110:1; Isaiah 7:14; 8:13-14; 9:6; 40:3; Daniel 7:13-14; Micah 5:2; Matthew 1:23; 3:3; 11:19; 12:8; 22:42-45; 26:63-67; Mark 1:1; 15:39; John 1:1,14,18; 3:16,18; 5:18; 20:28; Acts 3:14; 10:36; 20:28; Romans 9:5; 10:12; 1 Cor. 1:9; 2 Cor. 1:19; Galatians 2:20; Ephesians 4:13; Philippians 2:5-6; Colossians 1:15-17; 2:9; 1 Timothy 3:16; Titus 2:13; Hebrews 1:2,8; 1:10-13; 1 Peter 2:8; 2 Peter 1:1,17; 1 John 1:1-3; 3:23; 4:9; 5:10,12-13,20-21; Rev. 1:8,11,17; 17:14; 21:22; 22:13 Please also see a great post on the subject by Morant61: #216609. (Just enter 216609 in the Search box in the upper right corner) Blessings to you, Makarios |
||||||
180 | who has the authority to baptize | Acts 10:48 | Makarios | 225531 | ||
Greetings Brother Lionheart! Yes, I believe that all believers are called to be baptized. But salvation is by faith alone (Ephesians 2:8; John 3:16-17). Therefore, I interpret Acts 2:38 in the following way: "Repent, and be baptized every one of you in the name of Jesus Christ because of (or as a result of) the remission of sins." As for Mark 16:16, it is unbelief that brings condemnation, not a lack of being baptized. In 1 Corinthians 1:17, Paul drew a clear distinction between baptism and the gospel. And since it is the gospel that saves (1 Cor. 15:1-2), baptism is clearly not necessary to attain salvation. Please don't get me wrong: baptism is important. But even though we should obey Christ and be baptized, we must not forget that our faith in Christ, not baptism, is what saves us (Acts 16:31; John 3:16). Baptism is basically a public profession of faith. Water baptism follows the salvation experience. Blessings to you, Makarios |
||||||
Result pages: << First < Prev [ 5 6 7 8 9 10 11 12 13 ] Next > Last [355] >> |