Results 21 - 40 of 66
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Results from: Notes Author: iktoose Ordered by Verse |
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Results | Verse | Author | ID# | |||
21 | Shall we eat out tithe/offerings? | Deut 12:18 | iktoose | 177062 | ||
Part (2 of 2) In Book VII (chap I, section I) on Maaseroth, or the first tithe, we find it stated as follows: "This general rule has been handed down about the tithe: whatever serves for food, is worth keeping, and grows out of the ground, is subject to tithe: and another rule handed down is, that whatever is eatable at the beginning, as well as when fully grown, although customarily kept till it is mature, is subject to tithes, be it small or grown large. But when, in its early stages it is not an ordinary article of food, but becomes so later, it is not subject to tithe until fit to be eaten." Section 2 determines from what time fruit becomes subject to tithe: for instance, figs, when they begin to ripen; grapes, when transparent; and mulberries, when they turn red, etc. The next section settles similar questions respecting black fruit generally; whilst section 4 names the time for tithing green vegetables, such as gourds, cucumbers, melons, etc. Section 5-7 determine at what moment fruits are considered as gathered or harvested, and so tithable. For gourds and cucumbers it is when the down, or bloom, has gone off; or, this indication failing, when they are collected in heaps. Vegetables which are sold in bundles are tithable when packed and covered up. Dried pomegranates and raisins are tithable when heaped up; onions when they peel; corn when gathered; and wine when the froth of fermentation has risen. Chapter II (sections 1-3) lays down, that if a man suspected of not paying his tithes offer figs in a public place, one may eat them; but if brought to the house, they must be tithed. Again, if persons seated before a door or shop offer figs, they may be eaten without scruple; but the proprietor himself, seated at home, must pay tithe for what he has gathered. Also, if one is carrying fruits from Galilee to Judea, for instance, or if one is going up to Jerusalem, he may eat of them on the road up to his destination, or on his return; and hawkers who sell in the towns may eat of their fruits up to the place where they spend the night, but then they must pay tithe. Sections 4-8 set forth that when one says to another, "Take this penny [or Roman as] and give me five figs," they must not be eaten unless tithed; but that a man, if giving a penny to be allowed to select ten figs, may choose and consume them one by one without tithing. In the case of workmen employed in the field, it is a general rule that when the law allows eating, the tithe is waived, but not otherwise. Again, if figs for different purposes are exchanged for each other, tithe must be paid. Rabbi Judah says, however, if they exchange figs that can be readily eaten, they must be tithed, but not if they are under process of drying. (I deleted some text here due to Forum limitation) Section 6 mentions that, on the eve of the Feast of the Passover, they proceed to the removing or bring away of all legal dues. Also (section 10) towards the hour of the evening sacrifice, on the last day of the feast, the declaration is made: "I have brought away the hallowed things out of mine house," Deuteronomy 26:13, (which, says the Mishna, means the second tithe); "and also have given them unto the Levite" (which applies to the Levitical tithe), "and unto the stranger, to the fatherless, and the widow: (which comprises poor's tithe, gleanings, forgotten sheaves, and corners of the field)." The Mishna adds that the not having carried out these precepts ought not to be an obstacle to the recitation of the formula. If, however, the second tithe has been levied before the first, the declaration ought not to be recited; nor if a person has infringed the commandment, "I have not eaten thereof in my mourning," Deuteronomy 26:14. Neither, again, should the declaration be made by proselytes or freed slaves, who have no share in the land. The Mishna also observes that John Hyrcanus (high-priest B.C. 135) abolished the recitation of the declaration which accompanied the offering of the tithes; adding, too, that under him none had need to seek information on the demai (tithe) or doubtful points of tithing. |
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22 | Shall we eat out tithe/offerings? | Deut 12:18 | iktoose | 177094 | ||
My bad. thanks for the reminder. iktoose |
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23 | why do we worship? | Josh 1:8 | iktoose | 145243 | ||
Amen to all Prayon stated herein. I'd like add this to that: Worship is our (believers) response to God for His grace and mercy. It could be in the form of praise, listening to sermon, and offering. | ||||||
24 | why do we worship? | Josh 1:8 | iktoose | 145248 | ||
Amen to that. Also worship should include Holy Communion (bread and wine). | ||||||
25 | is it animal? | Job | iktoose | 154893 | ||
Description is much like a dragon (that I saw in children's cartoon), not? iktoose |
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26 | is it animal? | Job | iktoose | 155115 | ||
Hi eklektos, Thanks for your note. You got me interested and I looked up the word "leviathan," got the following verses: Job 3:8 May those curse it who curse the day, Those who are ready to arouse Leviathan. Job 41:1 “Can you draw out Leviathan with a hook, Or snare his tongue with a line which you lower? Psalm 74:14 You broke the heads of Leviathan in pieces, And gave him as food to the people inhabiting the wilderness. Psalm 104:26 There the ships sail about;There is that Leviathan Which You have made to play there. Isaiah 27:1 In that day the LORD with His severe sword, great and strong, Will punish Leviathan the fleeing serpent, Leviathan that twisted serpent; And He will slay the reptile that is in the sea. It is very interesting to know the animal has more than one head (Psalm 74:14), some sort of serpent (Isaiah 27:1), and sea-living creature (Psalm 104:26). And I also found many instances of the word "dragon" in both old and new testaments. Now I know that leviathan and dragon are two different beasts. So let me take back my previous assumption of calling "leviathan" dragon. iktoose |
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27 | A Fear of the Lord encompasses what? | Prov 22:4 | iktoose | 145563 | ||
I have been a Christian since 1991 and the greatest Godly wisdom I got is fearing the Lord, I think. Whenever I am tempted to commit a sin, I think about the consequences (fearing the Lord). iktoose |
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28 | Seems to change in stories? | Mal 3:6 | iktoose | 177097 | ||
Hi Kalos, Pretty good picture of our unchanging God! I clearly see faithful and merciful God as well in that picture. iktoose |
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29 | Are we to pray to the holy spirit? | Matt 6:9 | iktoose | 155209 | ||
Hi Hank, I had a question about praying to God and proper way to address Him. Since we are discussing the "prayer," I thought it is a good thread to bring up my question. I have always addressed Him, "Heavenly Father," or Dear "Heavenly Father" when I pray. I have seen some church leaders addressing Dear "Lord Jesus," when they pray on behalf of the congregation. Is this biblically correct? Should we concerned about it? iktoose |
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30 | Can tares become Christians? | Matt 13:24 | iktoose | 157248 | ||
Hi CDBJ, Thanks for answering my questions. I enjoyed your poem. Actually I read it from another posting. Some follow up questions for all forum participants are: Do you think it is reasonable to assume that the wheat being God's chosen people and the tares doomed people? From the parable I sense that we cannot do a whole lot about the tares except being aware of them (being harmful). Do you think it is reasonable to believe that we have tares in our churches? Actually this question does not help individual church as we start questioning our fellow believers (i.e. Is my elder a tare?) Is it possible that perhaps the tares are not aware of themselves of what they are? These folks might have been hypnotized or brainwashed and think they are serving the true living God. iktoose |
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31 | Admonish law-breakers or not? | Matt 22:17 | iktoose | 146223 | ||
Sad thing is that these cheaters are church officers and bring tithe. And churches don't care how they earn the money as long as money is flowing in. iktoose |
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32 | Is Matt 28:19-20 for every Christian? | Matt 28:19 | iktoose | 156923 | ||
Steve, Most denominations would not let you administer baptism, communion, or preaching word if you are a lay person. I am just wondering what part of this commandment is for any Christians and for some leaders, if that is spelled out in other text. iktoose |
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33 | Is Matt 28:19-20 for every Christian? | Matt 28:19 | iktoose | 156929 | ||
Steve, If they are wrong, what do you think we should do about it? iktoose |
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34 | Two different accounts of the robbers | Luke 23:43 | iktoose | 156976 | ||
In this passage (Luke 23:40-43) we see that one of the robbers was rebuking the other for insulting Jesus. However, Matthew and Mark recorded that both of the two robbers were insulting Jesus. Matt 27:44 The robbers who had been crucified with Him were also insulting Him with the same words. Mark 15:32 Let this Christ, the King of Israel, now come down from the cross, so that we may see and believe!" Those who were crucified with Him were also insulting Him. Should we care which account is more accurate? iktoose |
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35 | Two different accounts of the robbers | Luke 23:43 | iktoose | 156986 | ||
Okay Mark, Your thinking and approach to this passage is understandable. But one can easily question Luke's writing as Mark and Matthew do not mention the same. Since it is two against one, one could consider Mark and Matthew's writings more accurate. Do you think Mark and Matthew were some distance away from the crosses and Luke was near the crosses? John does not report this at all although I think he was near the cross with Mary. iktoose |
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36 | Two different accounts of the robbers | Luke 23:43 | iktoose | 156998 | ||
Mark, I am a Bible believing person (every scripture is inspired by God) and I can go with your explanation. How would you convince an agnostic then? iktoose |
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37 | Who is "All who came before Me"? | John 10:8 | iktoose | 177037 | ||
Hi Searcher, Can you be more specific? Who were these people (any name) who came before Jesus? Sounds like Jesus is refering to some other sheperds as the sentence continue with "but the sheep did not hear them (NASB)" or "but the (true) sheep did not listen to and obey them (Amplified)." iktoose |
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38 | Who is "All who came before Me"? | John 10:8 | iktoose | 177039 | ||
Hi Searcher, John 10 tells us that Jesus is one and only true shepherd, right? Then who is a hireling? iktoose |
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39 | Who is "All who came before Me"? | John 10:8 | iktoose | 177086 | ||
Hi daisey, Welcome to the forum. When I read the passage, I got the same sense that you just expressed. However, I could not connect it to anyone (historical figure) who came before Him that claimed to be the Christ. I read the entire Bible several times, yet I did not find a person that fits the description. That is why I asked the question. Hoping folks here on this forum might shed some light. iktoose |
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40 | Why did Jesus encourage to betray? | John 13:27 | iktoose | 145055 | ||
Thanks Angel for great insights. Just a quick note to what you stated, "It was also appointed, in Scripture, that one of His own would betray Him (John 6:64, 70-71; 13:2, 10-11, 21-30; 17:12; 13:18; Acts 1:16-17, 20; Psalm 41:10, 55:12-14)... Judas, though one of the twelve, was chosen for the purpose of betraying His Master... just as Jesus did not reject His task (John 12:27; 3:14-15; Isaiah 52:13 thru 53:12), it was required that Judas betray Him in order for the fulfillment of the Scripture!" If this statement is valid, I think Judas had no choice but to play the role of betrayer. Some responded that Judas was given ample opportunity to reverse the course. If he did, that would have jeopardized His Devine plan, not? |
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