Results 21 - 40 of 148
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Results from: Answered Bible Questions, Answers, Unanswered Bible Questions, Notes Author: He-man Ordered by Date |
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Results | Verse | Author | ID# | |||
21 | ye cannot overthrow it; | Joel 2:3 | He-man | 139673 | ||
Acts 5:39 39 But if it be of God, ye cannot overthrow it; lest haply ye be found even to fight against God. The King James Version, (Cambridge: Cambridge) 1769. |
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22 | We shouldn't be in the military? | Eccl 3:8 | He-man | 139669 | ||
Thanks for your input..So soldiers and police are used for His Vengence and not ours until the appointed time. He can use anyone He chooses including president Bush and his soldiers; see Daniel 4:17 This matter is by the decree of the watchers, and the demand by the word of the holy ones: to the intent that the living may know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth up over it the basest of men. Isn't it fitting that this was spoken to Nebuchadnezzar ? Micah 5:15 And I will execute vengeance in anger and fury upon the heathen, such as they have not heard" but why does it say 2 Corinthians 10:3,4 " For though we walk in the flesh, we do not war after the flesh: 4 (For the weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds;) Luke 22:49-51 "...Lord shall we smite with the sword?...and cut off his ear..and Jesus ..touched his ear and healed him. And Acts 5:39 say "if it be of God you cannot overthrow it...you might even be fighting against God.." and Rev 13:10 says " he that killeth with the sword must be killed by the sword. Here is the patience of the saints." Rev 19:11-21 Says "that HE doth judge and make war..His name is called The Word of God..out of His mouth goeth a sharp sword, that with it He should smite the nations..come and gather yourselves together unto the supper of the great God; that ye may eat the flesh of kings...the flesh of all men ...both small and great..the remnant were slain with the sword of Him..which sword preceeded out of His mouth.." Eph 6:10-18 "..be strong..put on the whole armor of God..helmet of salvation...shield of faith..sword of the Spirit.." and John 18:36..if my Kingdom were of this world, then would my servants fight.." Which, by the way, is why they crucified Him, they thought he was going to overthrow the government right then, not at a future date. Nebuchadnezzar The King James Version, (Cambridge: Cambridge) 1769. |
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23 | Moses and the Promise Land | Ps 106:33 | He-man | 139666 | ||
The reason he was not allowed in the land was to show that the promise (covenant) was to include future generations, and that Christ would be the one to present the land to Abraham and to us (gentiles) adopted sons of Abraham. Galatians 3:16-18 16 Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. 17 And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. 18 For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise. |
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24 | Where was Abraham from? | Joel 2:3 | He-man | 139664 | ||
The Garden of Eden is located in what modern day country? | ||||||
25 | should we seek peace? | Acts 5:39 | He-man | 139638 | ||
We shouldn't be in the military? Question (full): In other words we should respond to war like Jesus says? Or should we seek peace? 2 Corinthians 10:3,4 3 For though we walk in the flesh, we do not war after the flesh: 4 (For the weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds;) Matthew 5:44 But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; Because he said Matthew 10:34 34 Think not that I am come to send peace on earth: I came not to send peace, but a sword. Romans 12:17-21 17 Recompense to no man evil for evil. Provide things honest in the sight of all men. 18 If it be possible, as much as lieth in you, live peaceably with all men. 19 Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord. 20 Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head. 21 Be not overcome of evil, but overcome evil with good. James 4:1-4 From whence come wars and fightings among you? come they not hence, even of your lusts that war in your members? 2 Ye lust, and have not: ye kill, and desire to have, and cannot obtain: ye fight and war, yet ye have not, because ye ask not. 3 Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts. 4 Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God. Ephesians 6:14-18 14 Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness; 15 And your feet shod with the preparation of the gospel of peace; 16 Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked. 17 And take the helmet of salvation, and the sword of the Spirit, which is the word of God: 18 Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints; The King James Version, (Cambridge: Cambridge) 1769. |
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26 | an injurious effect on the people ? | Hos 4:12 | He-man | 139637 | ||
see TYRE and ZIDON. Phœnicia is now a land of ruins. It is in reference to this siege that the prophecy against Tyre in Isaiah, ch. 23, Ezek. 28:2–12 was uttered. See References below: Astarte was actually a warrior goddess of Canaan and Syria who is a Western Semitic counterpart of the Akkadian Ishtar worshipped in Mesopotamia. In the Egyptian pantheon to which she was officially admitted during the 18th Dynasty, her prime association is with horses and chariots. On the stela set up near the sphinx by Amenhotep II celebrating his prowess, Astarte is described as delighting in the impressive equestrian skill of the monarch when he was still only crown prince. In her iconography her aggression can be seen in the bull horns she sometimes wears as a symbol of domination. Similarly, in her Levantine homelands, Astarte is a battlefield goddess. For example, when the Peleset (Philistines) killed Saul and his three sons on Mount Gilboa, they deposited the enemy armor as spoils in the temple of "Ashtoreth" Like Anat, she is the daughter of Re and the wife of the god Seth, but also has a relationship with the god of the sea. From the woefully fragmentary papyrus giving the legend of Astarte and the sea we learn that Yamm, the sea god, demanded tribute from the gods, particularly Renenutet. Her place is then taken by Astarte called, in this aspect, "daughter of Ptah". The story is lost from that point on but one assumes this liaison resulted in the goddess tempering the arrogance of Yamm. It should also be noted that outside of Egypt, as well as being a warlike goddess, Astarte seems to have had sexual and motherhood attributes. http://www.touregypt.net/godsofegypt/astarte.htm The religion of the Phœnicians, opposed to Monotheism, was of the forces of nature, and in its most philosophical shadowing forth of the supreme powers it may be said to have represented the male and female principles of production. In its popular form it was especially a worship of the sun, moon, and five planets, or, as it might have been expressed according to ancient notions, of the seven planets—the most beautiful and perhaps the most natural form of idolatry ever presented to the human imagination. Their worship was a constant temptation for the Hebrews to Polytheism and idolatry— Because undoubtedly the Phœnicians, as a great commercial people, were more generally intelligent, and as we should now say civilized, than the inland agricultural population of Palestine. When the simple-minded Jews, therefore, came in contact with a people more versatile and apparently more enlightened than temselves, but who nevertheless, either in a philosophical or in a popular form, admitted a system of Polytheism, an influence would be exerted on Jewish minds tending to make them regard their exclusive devotion to their own one God, Jehovah, however transcendant his attributes, as unsocial and morose. The Phœnician religion had in other respects an injurious effect on the people of Palestine, being in some points essentially demoralizing. For example, it sanctioned the dreadful superstition of burning children as sacrifices to a Phœnician god. Again, parts of the Phœnician religion, especially the worship of Astarte, tended to encourage dissoluteness in the relations of the sexes, and even to sanctify impurities of the most abominable description. William Smith; revised and edited by F.N. and M.A. Peloubet, Smith’s Bible dictionary electronic ed., Logos Library System, (Nashville: Thomas Nelson) 1997. |
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27 | We shouldn't be in the military? | Eccl 3:8 | He-man | 139635 | ||
In other words we should respond to war like Jesus says? Or should we seek peace? 2 Corinthians 10:3,4 3 For though we walk in the flesh, we do not war after the flesh: 4 (For the weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds;) Matthew 5:44 But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; Because he said Matthew 10:34 34 Think not that I am come to send peace on earth: I came not to send peace, but a sword. Romans 12:17-21 17 Recompense to no man evil for evil. Provide things honest in the sight of all men. 18 If it be possible, as much as lieth in you, live peaceably with all men. 19 Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord. 20 Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head. 21 Be not overcome of evil, but overcome evil with good. James 4:1-4 From whence come wars and fightings among you? come they not hence, even of your lusts that war in your members? 2 Ye lust, and have not: ye kill, and desire to have, and cannot obtain: ye fight and war, yet ye have not, because ye ask not. 3 Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts. 4 Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God. Ephesians 6:14-18 14 Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness; 15 And your feet shod with the preparation of the gospel of peace; 16 Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked. 17 And take the helmet of salvation, and the sword of the Spirit, which is the word of God: 18 Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints; The King James Version, (Cambridge: Cambridge) 1769. |
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28 | What effect did this have on the Jewish | Hos 4:12 | He-man | 139619 | ||
Haven't been there ain't going..Didn't the Phœnicians invent letters that were universally asserted by the Greeks and Romans to have been communicated by the Phœnicians to the Greeks. And for example, it sanctioned the dreadful superstition of burning children as sacrifices to a Phœnician god. Again, parts of the Phœnician religion, especially the worship of Astarte, tended to encourage dissoluteness in the relations of the sexes, and even to sanctify impurities of the most abominable description. What effect did this have on the Jewish people? |
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29 | a time for every purpose under heaven | Eccl 3:8 | He-man | 139617 | ||
Did Jesus say military service was wrong?: John 18:36 Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence. When is it right to fight? John says: John 1:17 17 For the law was given by Moses, but grace and truth came by Jesus Christ. In order to preserve freedom? Acts 5:39 39 But if it be of God, ye cannot overthrow it; lest haply ye be found even to fight against God. To protect innocent people? Our beloved Romans states: Romans 12:19,20 Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord. 20 Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head. |
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30 | Explain Boaz's and Ruth's relationship. | Ruth 4:7 | He-man | 139616 | ||
He only helped Boaz to redeem the land. Boaz could not purchase it directly without losing his inheritance. Ruth 4:7,8 Now this was the manner in former time in Israel concerning redeeming and concerning changing, for to confirm all things; a man plucked off his shoe, and gave it to his neighbour: and this was a testimony in Israel. 8 Therefore the kinsman said unto Boaz, Buy it for thee. So he drew off his shoe. .Ruth (a female friend), a Moabitish woman, the wife, first of Mahlon, secondly of Boaz, the ancestress of David and of Christ, and one of the four women who are named by St. Matthew in the genealogy of Christ. A severe famine in the land of Judah induced Elimelech, a native of Bethlehem-ephratah, to emigrate into the land of Moab, with his wife Naomi, and his two sons, Mahlon and Chilion. This was probably about the time of Gideon, b.c. 1250. At the end of ten years Naomi, now left a widow and childless, having heard that there was plenty again in Judah, resolved to return to Bethlehem, and her daughter-in-law Ruth returned with her. They arrived at Bethlehem just at the beginning of barley harvest, and Ruth, going out to glean, chanced to go into the field of Boaz, a wealthy man and a near kinsman of her father-in-law, Elimelech. Upon learning who the stranger was, Boaz treated her with the utmost kindness and respect, and sent her home laden with corn which she had gleaned. Encouraged by this incident, Naomi instructed Ruth to claim at the hand of Boaz that he should perform the part of her husband’s near kinsman, by purchasing the inheritance of Elimelech and taking her to be his wife. With all due solemnity, Boaz took Ruth to be his wife, amidst the blessings and congratulations of their neighbors. Their son, Obed, was the father of Jesse, who was the father of David.Bo´az (fleetness). A wealthy Bethlehemite, kinsman to Elimelech the husband of Naomi. He married Ruth, and redeemed the estates of her deceased husband Mahlon. Ruth 4:1ff. Boaz is mentioned in the genealogy of Christ, Matt. 1:5. (b.c. 1250, but there is great difficulty in assigning his date.) Ruth 2:1 And Naomi had a kinsman of her husband’s, a mighty man of wealth, of the family of Elimelech; and his name was Boaz. 2And Ruth the Moabitess said unto Naomi, Let me now go to the field, and glean ears of corn after him in whose sight I shall find grace. And she said unto her, Go, my daughter. 3And she went, and came, and gleaned in the field after the reapers: and her hap was to light on a part of the field belonging unto Boaz, who was of the kindred of Elimelech. Ruth 4:18-22 18 Now these are the generations of Pharez: Pharez begat Hezron, 19 And Hezron begat Ram, and Ram begat Amminadab, 20 And Amminadab begat Nahshon, and Nahshon begat Salmon, 21 And Salmon begat Boaz, and Boaz begat Obed, 22 And Obed begat Jesse, and Jesse begat David. 1769.Numbers 27:8-11 8 And thou shalt speak unto the children of Israel, saying, If a man die, and have no son, then ye shall cause his inheritance to pass unto his daughter. 9 And if he have no daughter, then ye shall give his inheritance unto his brethren. 10 And if he have no brethren, then ye shall give his inheritance unto his father’s brethren. 11 And if his father have no brethren, then ye shall give his inheritance unto his kinsman that is next to him of his family, and he shall possess it: and it shall be unto the children of Israel a statute of judgment, as the LORD commanded Moses. The King James Version, (Cambridge: Cambridge) 1769 |
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31 | War and the Bible | Eccl 3:8 | He-man | 139597 | ||
Is it right to go to war in Iraq? How should Christians respond during war? Is it ever right to fight? | ||||||
32 | a pantheistical personification ? | Hos 4:12 | He-man | 139596 | ||
Then it must be divination like the Philistines practiced? Like Dagon and Baalzebub Judges 16:23?Were Phœnicians, opposed to Monotheism ? How? | ||||||
33 | Capitalization | Acts 2:4 | He-man | 139589 | ||
The gift of the day of Pentecost belonged to a critical epoch, not to the continuous life of the Church. It implied a disturbance of the equilibrium of man’s normal state; but it was not the instrument for building up the Church. Widely diffused as this belief has been, it must be remembered that it goes beyond the data with which the New Testament supplies us. Each instance of the gift recorded in the Acts connects it, not with praise and adoration; not with the normal order of men’s lives, but with exceptional epochs in them. The speech of St. Peter which follows, like most other speeches addressed to a Jerusalem audience, was spoken apparently in Aramaic. Not one word in the discussion of spiritual gifts in 1 Cor. 12–14 implies that the gift was of this nature, or given for this purpose. Nor, it may be added, within the limits assigned by the providence of God to the working of the apostolic Church, was such a gift necessary. Aramaic, Greek, Latin, the three languages of the inscription on the cross, were media of intercourse throughout the empire. What, then, are the facts actually brought before us? What inferences may be legitimately drawn from them? The utterance of words by the disciples, in other languages than their own Galilean Aramaic, is distinctly asserted. The words spoken appear to have been determined, not by the will of the speakers, but by the Spirit which “gave them utterance.” The word used, ajpofqevggesqai, has in the LXX a special association with the oracular speech of true or false prophets, and appears to imply a peculiar, perhaps musical, solemn intonation. Comp. 1 Chron. 25:1; Ezek. 13:9. The “tongues” were used as an instrument, not of teaching, but of praise. Those who spoke them seemed to others to be under the influence of some strong excitement, “full of new wine.” Questions as to the mode of operation of a power above the common laws of bodily or mental life lead us to a region where our words should be “wary and few.” It must be remembered, then, that in all likelihood such words as they then uttered had been heard by the disciples before. The difference was that before, the Galilean peasants had stood in that crowd, neither heeding nor understanding nor remembering what they heard, still less able to reproduce it; now they had the power of speaking it clearly and freely. The divine work would in this case take the form of a supernatural exaltation of the memory, not of imparting a miraculous knowledge of words never heard before. The peculiar nature of the gift leads the apostle into what at first appears a contradiction. “Tongues are for a sign,” not to believers, but to those who do not believe; yet the effect on unbelievers is not that of attracting, but of repelling. They involve of necessity a disturbance of the equilibrium between the understanding and the feelings. Therefore it is that, for those who believe already, prophecy is the greater gift. The “tongues,” however, must be regarded as real languages. The “divers kinds of tongues,” 1 Cor. 12:28, the “tongues of men,” 1 Cor. 13:1, point to differences of some kind, and it is easier to conceive of these as differences of language than as belonging to utterances all equally wild and inarticulate. Connected with the “tongues” there was the corresponding power of interpretation. From the Pastoral Epistles, from those of St. Peter and St. John, they are altogether absent, and this is in itself significant. 2. It is probable, however, that the disappearance of the “tongues” was gradual. There must have been a time when “tongues” were still heard, though less frequently and with less striking results. For the most part, however, the place which they had filled in the worship of the Church was supplied by the “hymns and spiritual songs” of the succeeding age. After this, within the Church we lose nearly all traces of them. The gift of the day of Pentecost belonged to a critical epoch, not to the continuous life of the Church. It implied a disturbance of the equilibrium of man’s normal state; but it was not the instrument for building up the Church. William Smith; revised and edited by F.N. and M.A. Peloubet, Smith’s Bible dictionary [computer file], electronic ed., Logos Library System, (Nashville: Thomas Nelson) 1997. |
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34 | Who were Mary's sisters? | John 19:25 | He-man | 139586 | ||
Salo´me (peaceful). 1. The wife of Zebedee, Matt. 27:56; Mark 15:40, and probably sister of Mary the mother of Jesus, to whom reference is made in John 19:25. The only events recorded of Salome are that she preferred a request on behalf of her two sons for seats of honor in the kingdom of heaven, Matt. 20:20, that she attended at the crucifixion of Jesus, Mark 15:40, and that she visited his sepulchre. Mark 16:1. She is mentioned by name on only the two latter occasions. Ma´ry the virgin, the mother of our Lord. There is no person perhaps in sacred or profane history around whom so many legends have been grouped as the Virgin Mary; and there are few whose authentic history is more concise. She was, like Joseph, of the tribe of Judah and of the lineage of David. Ps. 132:11; Luke 1:32; Rom. 1:3. She had a sister, named, like herself, Mary, John 19:25, and she was connected by marriage, Luke 1:36, with Elisabeth, who was of the tribe of Levi and of the lineage of Aaron. This is all that we know of her antecedents. She was betrothed to Joseph of Nazareth; but before her marriage she became with child by the Holy Ghost, and became the mother of Jesus Christ, the Saviour of the world. Her history at this time, her residence at Bethlehem, flight to Egypt, and and return to her early home at Nazareth, are well known. Four times only does she appear after the commencement of Christ’s ministry. These four occasions are— 1. The marriage at Cana in Galilee took place in the three months which intervened between the baptism of Christ and the passover of the year 27. Mary was present, and witnessed the first miracle performed by Christ, when he turned the water into wine. She had probably become a widow before this time. 2. Capernaum, John 2:12, and Nazareth, Matt. 4:13; 13:54; Mark 6:1, appear to have been the residence of Mary for a considerable period. The next time that she is brought before us we find her at Capernaum, where she, with other relatives, had gone to inquire about the strange stories they had heard of her son Jesus. They sought an audience with our Lord, which was not granted, as he refused to William Smith; revised and edited by F.N. and admit any authority on the part of his relatives, or any privilege on account of their relationship. 3. The next scene in Mary’s life brings us to the foot of the cross. With almost his last words Christ commended his mother to the care of him who had borne the name of the disciple whom Jesus loved: “Woman, behold thy son.” And from that hour St. John assures us that he took her to his own abode. So far as Mary is portrayed to us in Scripture, she is, as we should have expected, the most tender, the most faithful, humble, patient and loving of women, but a woman still. 4. In the days succeeding the ascension of Christ Mary met with the disciples in the upper room, Acts 1:14, waiting for the coming of the Holy Spirit with power. William Smith; revised and edited by F.N. and M.A. Peloubet, Smith’s Bible dictionary electronic ed., Logos Library System, (Nashville: Thomas Nelson) 1997. |
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35 | "upon this rock I will build my church" | Matt 16:18 | He-man | 139583 | ||
Try reading "Jews, God, and History" also "Hannibal" by Harold Lamb give a lot of insight. | ||||||
36 | Amplified Bible Audio form | 1 Cor 9:18 | He-man | 139582 | ||
I think it is called the value of money plus the supply and demand; more simply economics | ||||||
37 | God condeming people unable to know him. | Ps 7:10 | He-man | 139579 | ||
I am assuming you mean like the Ubangi in Africa in current day and time. This would also relate to anyone previous to Christ. Psalms 7:10,11 applies this to "good at heart" or in verse 8 "according to righteousness", the determing factor would be Matt 7:1. Let God worry about the other person. Be careful what you ask on this forum? They don't like hard to answer questions; like does man have an immortal soul? That man conciously exits in death? | ||||||
38 | TERAPHIM? | Hos 4:12 | He-man | 139575 | ||
Is this ascertaining devine will? Is this the same as Ezek 21:21 | ||||||
39 | Who was this guy Jesus? | Acts 3:22 | He-man | 139559 | ||
?? | ||||||
40 | Who was this guy Jesus? | Acts 3:22 | He-man | 139558 | ||
Thanks Doc | ||||||
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