Results 21 - 40 of 56
|
||||||
Results from: Answered Bible Questions, Answers, Unanswered Bible Questions, Notes Author: Machaira Ordered by Verse |
||||||
Results | Verse | Author | ID# | |||
21 | Isaiah 45:7 "God created evil"? | Is 45:7 | Machaira | 182634 | ||
Hello jcem, "Evil" is a bad translation. The word translated "evil" can also be rendered "calmity" or any number of synonyms as demonstrated in any Hebrew lexicon. The newer versions pick-up on this and translate accordingly. Isa 45:7 I form light and create darkness, I make well-being and create calamity, I am the LORD, who does all these things. ESV We can know that this is the correct translation by observing that Isa. 45:7 uses Hebrew parallelism. The first parallel is "I form light and create darkness," where light is contrasted with darkness. The second parallel begins with "I make peace" or "well-being." The logical contrast to this is "I create calamity." Machaira |
||||||
22 | Questions on Integrity | Jer 17:9 | Machaira | 182569 | ||
Maybe you could clarify your question a bit . . . and its connection to Jeremiah 17:9? Thanks. Machaira |
||||||
23 | un-learned | Jer 31:33 | Machaira | 182451 | ||
Maybe the following verse is what you have in mind? Jer 31:33 But this is the covenant that I will make with the house of Israel after those days, declares the LORD: I will put my law within them, and I will write it on their hearts. And I will be their God, and they shall be my people. Machaira |
||||||
24 | un-learned | Jer 31:33 | Machaira | 182453 | ||
Duplicate question. | ||||||
25 | I need help understanding Daniel chp. 9 | Daniel | Machaira | 182581 | ||
That's a tall order Grandma Sunshine! :) Are you looking for something in particular or do you just want a general overview of the whole chapter? Machaira |
||||||
26 | 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. |
||||||
27 | just chapter9 | Daniel | Machaira | 182586 | ||
Daniel 9 part 2: III. The answer to the prayer, Dan_9:20-27. The principal difficulty in the exposition of the chapter is in this portion; and indeed there is perhaps no part of the prophecies of the Old Testament that is, on some accounts, more difficult of exposition, as there is, in some respects, none more clear, and none more important. It is remarkable, among other things, as not being a direct answer to the prayer, and as seeming to have no bearing on the subject of the petition - that the city of Jerusalem might be rebuilt, and the temple restored; but it directs the mind onward to another and more important event - the coming of the Messiah, and the final closing of sacrifice and oblation, and a more entire and enduring destruction of the temple and city, after it should have been rebuilt, than had yet occurred. To give this information, an angel - the same one whom Daniel had seen before - was sent forth from heaven, and came near to him and touched him, and said that he was commissioned to impart to him skill and understanding, Dan_9:20-23. “The speediness of his coming indicates a joyful messenger. The substance of that message is as follows: As a compensation for the seventy years in which the people, the city, and the temple had been entirely prostrate, seventy weeks of years, seven times seventy years of a renewed existence would be secured to them by the Lord; and the end of this period, far from bringing the mercies of God to a close, would for the first time bestow them on the theocracy in their complete and full measure.” - Hengstenberg, “Christology,” it. 293. The “points” of information which the angel gives in regard to the future condition of the city are these: (a) That the whole period determined in respect to the holy city, to finish transgression, and to make an end of sins, and to make reconciliation for the people, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the Most Holy, was seventy weeks - evidently seventy prophetic weeks, that is, regarding each day as a year, four hundred and ninety years, Dan_9:24. The time when this period would “commence” - the “terminus a quo” - is not indeed distinctly specified, but the fair interpretation is, from that time when the vision appeared to Daniel, the first year of Darius, Dan_9:1. The literal meaning of the phrase “seventy weeks,” according to Prof. Stuart (“Hints on the Interpretation of Prophecy,” p. 82), is seventy sevens, that is, seventy sevens of years, or four hundred and ninety years. “Daniel,” says he, “had been meditating on the accomplishment of the seventy years of exile for the Jews, which Jeremiah had predicted. At the close of the fervent supplication for the people which he makes, in connection with his meditation, Gabriel appears, and announces to him that’” seventy sevens” are appointed for his people,’ as it respects the time then future, in which very serious and very important events are to take place. Daniel had been meditating on the close of the seventy years of Hebrew exile, and the angel now discloses to him a new period of seventy times seven, in which still more important events are to take place.” |
||||||
28 | just chapter9 | Daniel | Machaira | 182587 | ||
Last part of Daniel 9: (b) This period of seventy sevens, or four hundred and ninety years, is divided by the angel into smaller portions, each of them determining some important event in the future. He says, therefore Dan_9:25, that from the going forth of the command to rebuild the temple, until the time when the Messiah should appear, the whole period might be divided into two portions - one of “seven sevens,” or forty-nine years, and the other of “threescore and two sevens” - sixty-two sevens, or four hundred and thirty-four years, making together four hundred and eighty-three years. This statement is accompanied with the assurance that the “street would be built again, and the wall, even in troublous times.” Of these periods of seven weeks, sixty-two weeks, and one week, the close of the first is distinguished by the completion of the rebuilding of the city; that of the second by the appearing of the Anointed One, or the Messiah, the Prince; that of the third by the finished confirmation of the covenant with the many for whom the saving blessings designated in Dan_9:24, as belonging to the end of the whole period, are designed. The last period of one week is again divided into two halves. While the confirmation of the covenant extends through it, from beginning to end, the cessation of the sacrifice and meat-offering, and the death of the Anointed One, on which this depends, take place in the middle of it. (c) The Messiah would appear after the seven weeks - reaching to the time of completing the rebuilding of the city - and the sixty-two weeks following that (that is, sixty-nine weeks altogether) would have been finished. Throughout half of the other week, after his appearing, he would labor to confirm the covenant with many, and then die a violent death, by which the sacrifices would be made to cease, while the confirmation of the covenant would continue even after his death. (d) A people of a foreign prince would come and destroy the city and the sanctuary. The end of all would be a “flood” - an overflowing calamity, until the end of the desolations should be determined, Dan_9:26-27. This fearful desolation is all that the prophet sees in the end, except that there is an obscure intimation that there would be a termination of that. But the design of the vision evidently did not reach thus far. It was to show the series of events after the rebuilding of the city and temple up to the time when the Messiah would come; when the great atonement would be made for sin, and when the oblations and sacrifices of the temple would finally cease; cease in fact and naturally, for the one great sacrifice, superseding them all, would have been offered and because the people of a foreign prince would come and sweep the temple and the altar away. The design of the whole annunciation is, evidently, to produce consolation in the mind of the prophet. He was engaged in profound meditation on the present state, and the long-continued desolations of the city and temple. He gave his mind to the study of the prophecies to learn whether these desolations were not soon to end. He ascertained beyond a doubt that the period drew near. He devoted himself to earnest prayer that the desolation might not longer continue; that God, provoked by the sins of the nation, would no longer execute his fearful judgments, but would graciously interpose, and restore the city and temple. He confessed ingenuously and humbly the sins of his people; acknowledged that the judgments of God were just but pleaded earnestly, in view of his former mercies to the same people, that he would now have compassion, and fulfill his promises that the city and temple should be restored. An answer is not given “directly,” and in the exact form in which it might have been hoped for; but an answer is given, in which it is “implied” that these blessings so earnestly sought would be bestowed, and in which it is “promised” that there would be far greater blessings. It is “assumed” in the answer Dan_9:25 that the city would be rebuilt, and then the mind is directed onward to the assurance that it would stand through seven times seventy years - seven times as long as it had now been desolate, and that “then” what had been the object of the desire of the people of God would be accomplished; that for which the city and temple had been built would be fulfilled - the Messiah would come, the great sacrifice for sin would be made, and all the typical arrangements of the temple would come to an end. Thus, in fact, though not in form, the communication of the angel was an answer to prayer, and that occurred to Daniel which often occurs to those who pray - that the direct prayer which is offered receives a gracious answer, and that; there accompanies the answer numberless other mercies which are drawn along in the train; or, in other words, that God gives us manymore blessings than we ask of him. |
||||||
29 | 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 |
||||||
30 | Geneology of Judah (to Solomon) | Matthew | Machaira | 182332 | ||
I'm not trying to be argumentative, but Matthew only gives the geneology of one particular family line, not the entire family tree of the patriarch Judah - which, if I'm not mistaken, appears to be the question. It would be helpful if the original questioner could expand on the purpose of the question. Peace in Christ, Machaira |
||||||
31 | 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 |
||||||
32 | 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 |
||||||
33 | 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 |
||||||
34 | hunger, unproductive, withered? reson | Mark 11:21 | Machaira | 182566 | ||
I'm not sure what you're asking. Could you maybe rephrase your question? Machaira |
||||||
35 | is fasting a command for us ,where is it | Luke 5:35 | Machaira | 182012 | ||
As far as the New Covenant is concerned, there is no formal command to fast. However, we do find at least 3 instances of fasting in the book of Acts, ( 13:2; 13:3; 14:23;). This would seem to indicate that it is still a useful practice. It's also interesting to note that after Acts, there is no more mention of fasting in the New Testament. Peace in Christ, Machaira |
||||||
36 | is fasting a command for us ,where is it | Luke 5:35 | Machaira | 182015 | ||
Well . . . first off Doc . . . my post wasn't addressed to you. Sorry if I'm still getting the hang of this very strange set up. It's not what I'm used to. Secondly, from where I'm sitting, the original question certainly did ask, "is fasting a command for us, where is it?" I quote exactly. Thirdly, the WCF may make explicit reference to fasting, but it nowhere indicates that it is a formal command. As I said before, the book of Acts seems to indicate that fasting is certainly a useful practice, but it is by no means a New Testament command. Peace in Christ, Machaira |
||||||
37 | 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 |
||||||
38 | 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 |
||||||
39 | 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. |
||||||
40 | 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 |
||||||
Result pages: << First < Prev [ 1 2 3 ] Next > Last [3] >> |