Results 21 - 40 of 43
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Results from: Answers On or After: Thu 12/31/70 Author: Machaira Ordered by Verse |
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Results | Verse | Author | ID# | |||
21 | just chapter9 | Daniel | Machaira | 182585 | ||
Yes, portions of Daniel 9 are indeed difficult because there is no shortage of debate on what verses 24 - 27 mean. The following is a good overview of the chapter. It's long so I will post it in two parts. In addition, I'll give you a link to some good commentaries so you can look up individual verses. The best ones (IMO) on that particular site are Adam Clarke, John Gill and "Commentary Critical and Explanatory on the Whole Bible." http://www.studylight.org/com/ Albert Barnes Daniel 9 - Analysis of the Chapter This chapter is properly divided into three parts, or comprises three things: I. The inquiry of Daniel into the time that the desolations of Jerusalem were to continue, and his determination to seek the Lord, to pray that his purpose in regard to the restoration of the city and temple might be speedily accomplished, Dan_9:1-3. Daniel says Dan_9:1, that this occurred in the first year of Darius of the seed of the Medes. He was engaged in the study of the books of Jeremiah. He learned from these books that seventy years were to elapse during which the temple, the city, and the land were to be desolate. By a calculation as to the time when this commenced, he was enabled to ascertain the period when it would close, and he found that that period was near, and that, according to the prediction, it might be expected that the time of the restoration was at hand. His mind was, of course, filled with the deepest solicitude. It would seem not improbable that he did not perceive any preparation for this, or any tendency to it, and it could not but be that he would be filled with anxiety in regard to it. He does not appear to have entertained any doubt that the predictions would be fulfilled, and the fact that they were so clear and so positive was a strong reason why he should pray, and was the reason why he prayed so earnestly at this time. The prayer which he offered is an illustration of the truth that men will pray more earnestly when they have reason to suppose that God intends to impart a blessing, and that an assurance that an event is to occur is one of the strongest encouragements and incitements to prayer. So men will pray with more faith when they see that God is blessing the means of restoration to health, or when they see indications of an abundant harvest; so they will pray with the more fervour for God to bless his Word when they see evidences of a revival of religion, or that the time has come when God is about to display his power in the conversion of sinners; and so undoubtedly they will pray with the more earnestness as the proofs shall be multiplied that God is about to fulfill all his ancient predictions in the conversion of the whole world to himself. A belief that God intends to do a thing is never any hinderance to real prayer; a belief that he is in fact about to do it does more than anything else can do to arouse the soul to call with earnestness on his name. II. The prayer of Daniel, Dan. 9:4-19. This prayer is remarkable for its simplicity, its fervour, its appropriateness, its earnestness. It is a frank confession that the Hebrew people, in whose name it was offered, had deserved all the calamities which had come upon them, accompanied with earnest intercession that God would now hear this prayer, and remove the judgments from the people, and accomplish his purpose of mercy toward the city and temple. The long captivity of nearly seventy years; the utter desolation of the city and temple during that time; the numberless privations and evils to which during that period they had been exposed, had demonstrated the greatness of the sins for which these calamities had come upon the nation, and Daniel now, in the name, and uttering the sentiments, of the captive people, confessed their guilt, and the justness of the Divine dealings with them. Never has there been an instance in which punishment has had more of its designed and appropriate effect than in prompting to the sentiments which are uttered in this prayer: and the prayer, therefore, is just the expression of what we “should” feel when the hand of the Lord has been long and severely laid upon us on account of our sins. The burden of the prayer is confession; the object which he who offers it seeks is, that God would cause the severity of his judgments to cease, and the city and temple to be restored. The particular points in the prayer will be more appropriately elucidated in the exposition of this part of the chapter. |
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22 | about the dream and the king wise men | Dan 2:2 | Machaira | 182283 | ||
The king suspected that the magicians, etc., were frauds, so he puts them to the test. If they are able to tell him what he dreamt, then he could be sure that there interpretation would be accurate and not just something they fabricated to make him happy. Dan 2:9 if you do not make the dream known to me, there is but one sentence for you. You have agreed to speak lying and corrupt words before me till the times change. Therefore tell me the dream, and I shall know that you can show me its interpretation." Machaira |
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23 | How can some one be pure in heart | Matt 5:8 | Machaira | 183830 | ||
Mat 5:8 "Blessed are the pure in heart, for they shall see God." When the Greek word "kardia," (heart), is used in a figurative sense it is a reference to your "thoughts, feelings, mind or will." Any Greek lexicon or dictionary will confirms this. To be pure in heart simply means to let everything you do outwardly before God and man flow from sincere and honest inward motives. In other words, don't be a hypocrite, which is the exact opposite of one who is pure in heart. Machaira |
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24 | Scriptural basis of rising early to pray | Matt 6:5 | Machaira | 181998 | ||
Hello eph429, If we look through the Gospel accounts of Jesus praying, we find that He prayed any time He wanted or felt the need, (Matt. 26:36; Luke 3:21, 6:12, 9:16, 9:29, 11:1, 22:39-46, for example). Also, in all of Jesus' instruction on prayer, He never specifies any particular time of day as 'best.' Notice in Matt. 6:5-7 that Jesus says, "when you pray" 3 times. The best time is whatever works best for you. Peace in Christ, Machaira |
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25 | Old and New test. definitions of sin | Mark 10:19 | Machaira | 182435 | ||
1. Both in the NT as well as the OT the most basic meaning of the word "sin" is "to miss" or "to miss the mark" - the mark meaning God's standard. See Thayers Greek and Brown, Driver and Briggs Hebrew Lexicons. 2. Regarding Jesus' encounter with the "rich man," notice that the commandmants that He quotes are all from the "second table" of the law which pertain to our obligations to our fellow man, whereas the "first table" deals with our obligations to God. This is significant and clearly by design because although the rich man claimed that "all these I have kept from my youth," Jesus points out that he was mistaken. The rich man may in fact have observed the "letter" of these commands, but he missed the "spirit" of them. For example, the "letter" says "do not steal," but the "spirit" of this is "give to those in need." Jesus points out the rich man's deficiency by telling him to do the one thing he was reluctant to do . . . "go, sell all that you have and give to the poor . . ." 3. You said, "Jesus precedes his advice by effectively saying, "Do not reject one word of the law you know" - that is, the Ten Commandments, but then seems to give advice on how to interpret the commandments that contradicts this?" Could you give me an example of what you mean by this? Machaira |
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26 | hunger, unproductive, withered? reson | Mark 11:21 | Machaira | 182566 | ||
I'm not sure what you're asking. Could you maybe rephrase your question? Machaira |
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27 | green wood like this? | Luke 23:31 | Machaira | 182220 | ||
A green tree is one that still has life in it, whereas a dry tree is dead and ready to be cut down and thrown into the fire. So, basically, what Jesus is saying is this: If that generation could do such evil in the presence of their messiah how much worse would they do when he and his apostles were gone? The "dry tree" was most likely fulfilled in the atrocities committed inside Jerusalem during the 3 year seige leading up to the destruction of Jerusalem and the Temple in 70 AD by the Romans. Peace in Christ, Machaira |
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28 | revealed to Samarithans | John | Machaira | 182322 | ||
1. If you only knew what God is offering . . . Eternal life. See John 4:14 below. 2. and who it is that is saying to you: Give me a drink . . . The savior of 'the world' (Jews and Gentiles) See John 1:29 below. 3. you would have been the one to ask, and he would have given you living water. 'Living water' is a type of the Holy Spirit. See John 7:37 - 39 below. Joh 1:29 The next day he saw Jesus coming toward him, and said, "Behold, the Lamb of God, who takes away the sin of the world! Joh 4:14 but whoever drinks of the water that I will give him will never be thirsty forever. The water that I will give him will become in him a spring of water welling up to eternal life." Joh 7:37 On the last day of the feast, the great day, Jesus stood up and cried out, "If anyone thirsts, let him come to me and drink. Joh 7:38 Whoever believes in me, as the Scripture has said, 'Out of his heart will flow rivers of living water.'" Joh 7:39 Now this he said about the Spirit, whom those who believed in him were to receive, for as yet the Spirit had not been given, because Jesus was not yet glorified. Machaira |
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29 | what was Jesus' first miracle | John 2:11 | Machaira | 182347 | ||
Changing water into wine at the wedding in Cana. See John 2:1 - 11. Joh 2:11 This, the first of his signs, Jesus did at Cana in Galilee, and manifested his glory. And his disciples believed in him. |
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30 | why the bubbling of the water | John 5:3 | Machaira | 182323 | ||
The bubbling water was a sign that the angel was present. Joh 5:3 . . . waiting for the moving of the water. Joh 5:4 for an angel of the Lord went down at certain seasons into the pool, and troubled the water: whosoever then first after the troubling of the waters stepped in was made whole, with whatsoever disease he was holden. Machaira |
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31 | may eat and not die | John 6:50 | Machaira | 182351 | ||
Actually it is definately stated. The verbs "eat" and "die" are both in the subjunctive mood. The subjunctive mood indicates probability or objective possibility. It is most often used in "if this . . . then that . . . clauses. The way in which this is expressed in English is by use of words like "might," "may," or "let." So in other words what you see as an "auxilary" verb is actually inherent in both "eat" and "die." Machaira |
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32 | Integrity - Acts 4: 18-20 and 5:27-29 | Acts | Machaira | 182565 | ||
Hello bigwiggles, I would say that answering your question without some specific situation in mind is very difficult. We know from Romans 13 for example, that we are to obey civil magistrates. We also know that we are to obey God rather than man when man would compel us to do something clearly against the will of God. At this point, I would say that the texts you cite are good examples of how this works. For example, if the government says it is illegal to preach the Gospel, then we have the God given right to resist. Be careful though, I've seen people and even groups use this principle to justify some very strange ideas. Machaira |
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33 | Is it faith missing? | Rom 8:28 | Machaira | 182211 | ||
Without knowing the specifics of your situation it's difficult not to give you what may appear as a very simplistic answer. Here it is: Rom 8:28 And we know that for those who love God all things work together for good, for those who are called according to his purpose. The Lord takes us through many different 'seasons' of life - some good and some bad, and even some in between. Notice, that Paul says that "all things work together for good," not just the good things. When you read Scriptures in the future, notice that even the mightiest men of God had good times and bad. They didn't always have their prayers answered the way they would have liked and yet God was still working in them and through them. What should you do at this time in your life? Continue to seek God in prayer, in His Word and in fellowship with a local assembly of believers. Without these things you certainly will feel disconnected. Peace in Christ, Machaira |
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34 | Blessing of Abraham? | Gal 3:14 | Machaira | 182325 | ||
The blessing of Abraham is justification by faith, which is the entire focus of Galatians 3. A clear and concise statement to this effect can be seen in the following passage: Gal 3:8 And the Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand to Abraham, saying, "In you shall all the nations be blessed." Gal 3:9 So then, those who are of faith are blessed along with Abraham, the man of faith. Peace in Christ, Machaira |
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35 | Fooliness talking! | Eph 5:4 | Machaira | 182584 | ||
Eph 5:4 Let there be no filthiness nor foolish talk nor crude joking, which are out of place, but instead let there be thanksgiving. Context is everything in a case like this. In order to understand what Paul means by "foolish talk" we need to pay attention to what is being said before and after. Notice that in verse 4 "foolish talk" is preceded by "filthiness" and followed by "crude joking." Also, verse 4 itself is preceded by verse 3 which speaks of "sexual immorality" and followed by verse 5 which speaks once again of "sexual immorality." So the "foolish talk" of which Paul speaks is most likely sexually immoral in nature. Joking around isn't necessarily sinful unless it involves things that are . . . well . . . sinful. Machaira |
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36 | will we be taken up? | 1 Thess 4:17 | Machaira | 182463 | ||
St Chrysostom, who like Paul lived during the Roman empire, explains the passage just this way: "If he [Christ] is about to descend, on what account shall we be caught up? For the sake of honor. For when a king drives into a city, those who are in honor go out to meet him; but the condemned await the judge within." Since Christ is coming down, Christians must go up to meet him so that they can join his triumphal procession. Acts 28:15 uses the word "meet" (apantesis) in a similar way. It describes an event that occurred as Paul is approaching Rome. It reads as follows: "The believers from there, when they heard of us, came as far as the Forum of Appius and Three Taverns to meet us. On seeing them, Paul thanked God and took courage." The Christians in Rome came out of the city to meet Paul to honor him and usher him into Rome. In sum, in this text the Christians are caught up into the clouds to meet Christ so that they can share in the true Lord’s glorious return to earth. There is a rapture (taking up of Christians), but its purpose is not to take Christians away from earth, but to enable them to join his triumphal return. http://www.reference.com/browse/wiki/Rapture Machaira |
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37 | Better Greek Translation for 2 Thess.? | 2 Thess 2:2 | Machaira | 182261 | ||
The Greek texts in question would be Alexandrian. Some of the oldest and most comlete texts come from this text type, which is why they're deemed 'better.' Either way, the same event and person is in view no matter which reading is adopted. Notice how in verse 1 Christ is called our "Lord" Jesus Christ. Peace in Christ, Machaira |
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38 | confused about who are sinners and not | 1 Tim 1:15 | Machaira | 182268 | ||
The Apostle Paul seemed to think that he was still a sinner even after conversion. Notice how he says, "I am" the foremost. 1Ti 1:15 The saying is trustworthy and deserving of full acceptance, that Christ Jesus came into the world to save sinners, of whom I am the foremost. Peace in Christ, Machaira |
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39 | scripture re: giving someone over to god | 1 Tim 1:20 | Machaira | 186356 | ||
I know this isn't exactly what you asked for, but is it possible that you have the following reference in mind? 1Ti 1:20 among whom are Hymenaeus and Alexander, whom I have handed over to Satan that they may learn not to blaspheme. |
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40 | How does grace teach us? | Titus 2:12 | Machaira | 182169 | ||
1. "How does grace teach (instruct or train) us?" The grace that saves us from our former way of life teaches us by empowering us and opening our eyes to the fact that we also need to renounce that former life. A verse with a similar emphasis is Php. 2:12,13. Php 2:12 . . . work out your own salvation with fear and trembling, Php 2:13 for it is God who works in you, both to will and to work for his good pleasure. 2. Can God's discipline and punishment be considered grace? Yes. A good example of this is 1 Tim. 1:19,20. God could simply 'wash His hands' of individuals like Hymenaeus and Alexander, but instead He graciously condecends to teach them and redeem them through discipline. 1Ti 1:19 holding faith and a good conscience. By rejecting this, some have made shipwreck of their faith, 1Ti 1:20 among whom are Hymenaeus and Alexander, whom I have handed over to Satan that they may learn not to blaspheme. |
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