Results 21 - 40 of 56
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Results from: Answered Bible Questions, Answers, Unanswered Bible Questions, Notes Author: Pew Potato Ordered by Verse |
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Results | Verse | Author | ID# | |||
21 | Exodus 6 vs verses 9 | Ex 9:6 | Pew Potato | 224215 | ||
The NIV translation "all the livestock of the Egyptians died" would seem to suggest that no Egyptian livestock survived the plague, especially when this statement is followed by the (correctly translated) statement "but not one animal belonging to the Israelites died." Yet when one reads on to the account of the seventh plague, it is clear that there were plenty of Egyptian livestock still alive, since they are mentioned as being in danger of being killed by the next plague, that of ferocious hail (9:19-21). Moreover, Egyptian livestock are described as alive at the advent of the account of the final plague, that of the death of the firstborn (12:29). This apparent contradiction is not due to inconsistency among the plague accounts, multiple contradictory sources for them, or any similar cause. It is due simply to the fact that the Hebrew word kol, usually translated "all," can mean "all sorts of " or "from all over" or "all over the place." In this verse the better translation of the full expression would be "all sorts of Egyptian livestock died" or "Egyptian livestock died all over the place." - New American Commentary – Volume 2: Exodus (Douglas K. Stuart) Note that this is reflected in the Amplified Bible - "and all [kinds of] the livestock of Egypt died" |
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22 | leviticus 26:8 true meaning | Lev 26:8 | Pew Potato | 224198 | ||
A sign of the promised blessing of peace is that Yahweh, the “Divine Warrior,” will fight for them and give them the victory over their enemies, no matter how great the odds against them. Thus five can rout a hundred. This underdog-turned-conqueror theme is also found in Deuteronomy 32:30, Joshua 23:10 and Isaiah 30:17. Similar assurance of the aid of a “Divine Warrior” is found in the Moabite inscription of King Mesha (c. 830 b.c.). — Bible Background Commentary |
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23 | SEARCHING FOR THE TRUTH | Num 8:25 | Pew Potato | 224351 | ||
Why were the Levites supposed to retire at age 50? The reasons were probably more practical than theological. (1) Moving the tabernacle and its furniture through the desert required strength. The younger men were more suited for the work of lifting the heavy articles. (2) The Levites over 50 did not stop working altogether. They were allowed to assist with various light duties in the tabernacle. This helped the younger men assume more responsibilities, and it allowed the older men to be in a position to advise and counsel them. — Life Application Bible Notes Retirement did not mean removal from office. At fifty the Levite was to continue to function by serving his brothers. Generally, God's servants seem to have continued to serve him into old age, and till their death, according to the strength which he supplied (Dt. 34:7; 1 Sa. 4:14f.; 12:2; 2 Tim. 4:6-8; 2 Pet. 1:13-15).- New Bible Commentary: 21st century edition (D. A. Carson et al.) See also http://www.desiringgod.org/Store/Booklets/ByTopic/All/799_Rethinking_Retirement/ |
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24 | story of ruth i need a commentary | Ruth | Pew Potato | 224279 | ||
The Masters Seminary has an excellent list called 850 Books for Biblical Expositors. http://www.tms.edu/pdf/850Books.pdf For Ruth, they recommend: *Hubbard, Robert L. The Book of Ruth. NICOT; Eerdmans, 1988. Atkinson, David. The Message of Ruth. InterVarsity, 1983. Barber, Cyril J. Ruth: An Expositional Commentary. Moody, 1983. Morris, Leon. Ruth, an Introduction and Commentary. TOTC; InterVarsity, 1968. |
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25 | When was each of David's kids born? | 2 Samuel | Pew Potato | 224171 | ||
There are four lists of David's children in Scripture—those born while he reigned in Hebron (2 Sam 3:2-5) and those born after he moved to Jerusalem (5:13-16; 1 Chron. 3:1-9; 14:4-7). His first wife was Saul's daughter Michal (1 Sam. 18:27), who was childless (2 Sam. 6:23). In Hebron, Ahinoam of Jezreel gave birth to Amnon, David's firstborn (2 Sam. 3:2); Abigail the widow of Nabal gave birth to Chileab, or Daniel (2 Sam. 3:3); princess Maacah bore Absalom (3:3) and his sister Tamar (2 Sam. 13:1); Haggith gave birth to Adonijah (3:4); Abital bore Shephatiah (3:4); and Eglah bore Ithream (3:5). In Jerusalem, Bathsheba bore David four children (1 Chron. 3:5): Shimea (or Shammah), Shobab, Nathan, and Solomon. His other wives, who are not named (1 Chron. 3:6-9), bore David Ibhar, Elishua, Eliphelet (or Elpelet), Nogah, Nepheg, Japhia, Elishama, Eliada (or Beeliada, 1 Chron. 14:7), Eliphelet. David also had children by his concubines, so he had a large family to manage. - The Bible Exposition Commentary – History (Warren W. Wiersbe) |
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26 | Esther 2:12 | Esth 2:14 | Pew Potato | 224137 | ||
Warren Wiersbe explains it like this in The Bible Exposition Commentary Some Bible students see this whole enterprise as an empire-wide "beauty contest" and Esther as a contestant who probably shouldn't have entered. They also assert that Mordecai encouraged her because he wanted to have a Jew in a place of influence in the empire in case there was trouble. Perhaps that interpretation is true. However, other students feel that the women were not volunteers but were selected and assembled by the king's special officers. The girls were not kidnapped, but everybody knew that the will of an Eastern monarch could not successfully be opposed. In this case I don't think we should condemn Esther for what happened to her since these circumstances were, for the most part, out of her control; and God did not overrule them for the good of her people. - Each night, a new maiden was brought to the king; and in the morning, she was sent to the house of the concubines, never again to be with the king unless he remembered her and called for her. Such unbridled sensuality eventually would have so bored Ahasuerus that he was probably unable to distinguish one maiden from another. This was not love. It was faceless, anonymous lust that craved more and more; and the more the king indulged, the less he was satisfied. Esther had won the favor of everybody who saw her; and when the king saw her, he responded to her with greater enthusiasm than he had to any of the other women. At last he had found someone to replace Vashti! The phrase "the king loved Esther" (kjv) must not be interpreted to mean that Ahasuerus had suddenly fallen in love with Esther with pure and devoted affection. The niv rendering is best: "Now the king was attracted to Esther more than to any of the other women" (v. 17). This response was from the Lord who wanted Esther in the royal palace where she could intercede for her people. "Known to God from eternity are all His works" (Acts 15:18, nkjv). ____ Esther was not in a beauty contest simply to win the king’s affections; the women were being prepared to have sexual relations with the king. This is suggested by the words in the evening she would go there and in the morning return. - The Bible Knowledge Commentary ____ I think a key phrase is that "everybody knew that the will of an Eastern monarch could not successfully be opposed." |
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27 | Selah meaning of! | Psalm | Pew Potato | 224926 | ||
Seven Suggested Meanings of "Selah" 1. A thought link, connecting ideas in Hebrew poetry. 2. The Septuagint translated it by diapsalma, a pause in the psalm by the singers. 3. The Chaldee sometimes translated it by lealmin, "forever". 4. A word equivalent to da capo in music directing the choir to repeat. 5. A word from Hebrew: sal (OT:5542), to raise or elevate the voices of singers. 6. A word from salah, to spread out indicating that the subject should be meditated on by the reader. 7. A word denoting an instrumental interlude or louder accompaniment. - Dake Topical Index (Finis J. Dake) |
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28 | What end results come from Prov. 6:31? | Prov 6:31 | Pew Potato | 224342 | ||
I think you may have a misunderstanding of the nature of the book of Proverbs: As brief maxims, the verses in Proverbs are distilled, to-the-point sentences about life. They boil down, crystallize, and condense the experiences and observations of the writers. The brief but concentrated nature of the maxims cause their readers to reflect on their meanings. They tell what life is like and how life should be lived. In a terse, no-words-wasted fashion, some statements in Proverbs relate what is commonly observed in life; others recommend or exhort how life should be lived. And when advice is given, a reason for the counsel usually follows. Many of the proverbial maxims should be recognized as guidelines, not absolute observations; they are not iron-clad promises. - The Bible Knowledge Commentary: An Exposition of the Scriptures by Dallas Seminary Faculty |
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29 | Get all the information first. | Prov 18:17 | Pew Potato | 225276 | ||
Proverbs 18:17 (NASB) The first to plead his case seems right, Until another comes and examines him. |
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30 | was the devil an angel first in heaven? | Ezek 28:12 | Pew Potato | 224132 | ||
Satan’s original state. Ezekiel 28:12-15 describes Satan prior to his fall. He enjoyed an exalted position in the presence of God; the brilliance of heaven was his surrounding (28:13). He was called the “anointed…covering cherub” who enjoyed the position of highest honor before God (28:14, 16). Isaiah refers to this supreme angel as “star of the morning (KJV Lucifer; NIV morning star), son of the dawn” (14:12). After he became God’s chief adversary (Heb. Satan) he is never again called by any of these honorable titles. But in his prefall splendor he was filled with wisdom and beauty, and he was blameless (Ezek. 28:12, 15). Satan’s fall. Satan’s fall is described in both Ezekiel 28 and Isaiah 14. Because of his sin Satan was cast from the presence of God (Ezek. 28:16). The reason for Satan’s downfall was his pride; his heart was lifted up because of his beauty, and his wisdom became corrupt (28:17). The statement indicates Satan must have had extraordinarily high rank that led to his pride. Isaiah 14:12-14 further describes the sin that led to his downfall. Five “I will’s” emphasize his sin (14:13-14). He desired to enter the very presence of God and establish his throne on God’s throne above the other angels. He wanted to be like the “Most High.” For that reason God thrust him down out of heaven. - The Moody Handbook of Theology (Paul P. Enns) |
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31 | Where was Daniel? | Dan 3:1 | Pew Potato | 224105 | ||
Daniel 2:49 (HCSB) At Daniel’s request, the king appointed Shadrach, Meshach, and Abednego to manage the province of Babylon. But Daniel remained at the king’s court. Daniel 3:1 (HCSB) King Nebuchadnezzar made a gold statue, 90 feet high and nine feet wide. He set it up on the plain of Dura in the province of Babylon. According to Tom Constable's Notes on the Bible - The most probable site of the Dura Plain seems to be six miles southeast of Babylon. The Aramaic word dura ("fortification") is common and refers to a place enclosed by a wall or perhaps mountains. The absence of reference to Daniel here raises questions. Had he worshiped the image? Was he away on government business, was he occupied with pressing matters, or was he ill and unable to attend the ceremony? Did he enjoy such an exalted position or such favor with the king that these Chaldeans dared not accuse him? The writer did not explain this mystery. It was the response of Daniel's three Hebrew friends that he wanted to stress. It seems safe to assume that if Daniel had been present he would have responded as his three friends did. "Those who had proven themselves loyal at the royal court in Babylon would have been exempt from the ceremony. Thus Daniel did not have to appear at the gathering because he had been with Nebuchadnezzar at the royal court." |
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32 | Explain inaccuracy of | Amos 9:15 | Pew Potato | 224120 | ||
The Cornerstone Biblical Commentary explains it like this: never again be uprooted. God’s forgiveness is complete and his restoration permanent. The future Israel in view has paid the price for covenant trespasses and is assured continual occupation of the land of covenant promise. Yet the subsequent history of Israel shows that the people were displaced from the land again and again by foreign invaders. Some commentators identify the ultimate fulfillment of Amos’s promises of God’s restoration of Israel with the promises fulfilled in the church as the “Israel of God”. Others view Amos’s salvation oracles as a later stage of development in an eschatology that culminates in the kingdom of the Messiah (distinct from the church or church age; cf. Matt 24; Rev 20). |
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33 | women as song leaders | Hab 3:19 | Pew Potato | 224234 | ||
I agree with the others - you need to check with the specific church. The broader question is whether a Song Leader needs to meet the qualifications of an elder. Many churches consider the Worship Leader position as a pastoral/teaching role since worship music also teaches theology. I personally feel the worship leader needs to be meet the elder qualifications, which would limit this role to men. "For a woman to serve as a worship leader or music minister in a church is a more difficult issue. Part of the difficulty in making application here lies in the lack of uniform agreement among various church traditions regarding the role and function of one who serves in such a ministry. It is certainly possible for a woman to serve in a position in which she leads in congregational singing during a church worship service. However, it would depend on how that particular church understands the degree of authority that she holds over the assembled congregation and the extent to which she provides instruction. Is her position understood as one of authority over the congregation similar to a pastor/elder? Does she provide doctrinal commentary between songs or other doctrinal instruction to the choir or congregation? Does her “leading” involve the exercising of authority over others or, rather, providing leadership regarding timing, tempo, music, etc.? Does she direct the church to a particular song in a hymnal and invite those assembled to praise the Lord, or does she engage in more biblical exhortation like a pastor/elder? Churches ought to take these kinds of questions into consideration when attempting to apply biblical principles to this ministry position." - “Women in Ministry: Practical Application of Biblical Teaching” – Journal for Biblical Manhood and Womanhood 13, no. 1 (Spring) (Christopher Cowan) |
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34 | women as song leaders | Hab 3:19 | Pew Potato | 224243 | ||
I believe that the principle of a woman being under her husband's authority is timeless. 1 Corinthians 11:3 (HCSB) But I want you to know that Christ is the head of every man, and the man is the head of the woman, and God is the head of Christ. I believe that the head covering as a sign of that authority was cultural. |
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35 | women as song leaders | Hab 3:19 | Pew Potato | 224248 | ||
I think the physical symbol of a head covering applied to the culture of Corinth, but is not required in our culture. Most Americans do not associate a head covering with submission to authority. However, I recognize that in some branches of the church, a woman without a head covering would be seen as rebellious. |
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36 | matt.1-17 14 generations? I see 13 for | Matt 1:17 | Pew Potato | 224078 | ||
1. Abraham 1:1, 2 2. Isaac 1:2 3. Jacob 1:2 4. Judah and his brothers 1:2 5. Perez and Zerah 1:3 6. Hezron 1:3 7. Ram (Greek: Aram) 1:3 8. Aminadab 1:4 9. Nahshon 1:4 10. Salmon 1:4 11. Boaz 1:5 12. Obed 1:5 13. Jesse 1:5 14. David the King 1:1, 6 1. Solomon 1:6 2. Rehoboam 1:7 3. Abijah 1:7 4. Asa (Greek: Asaph) 1:7 5. Jehoshaphat 1:8 6. Joram 1:8 7. Uzziah 1:8 8. Jotham 1:9 9. Ahaz 1:9 10. Hezekiah 1:9 11. Manasseh 1:10 12. Amon (Greek: Amos) 1:10 13. Josiah 1:10 14. Jechoniah and his his brothers 1:11 1. Jechoniah 1:12 2. Shealtiel (Greek: Salathiel) 1:12 3. Zerubbabel 1:12 4. Abiud 1:13 5. Eliakim 1:13 6. Azor 1:13 7. Zadok 1:14 8. Achim 1:14 9. Eliud 1:14 10. Eliazar 1:15 11. Matthan 1:15 12. Jacob 1:15 13. Joseph, the husband of Mary, of whom was born 1:16 14. Jesus, who is called Christ. 1:16 - Baker New Testament Commentary – Exposition of the Gospel According to Matthew (William Hendriksen) |
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37 | Judas -a question or making a statement? | Matt 26:25 | Pew Potato | 225786 | ||
The word Meti indicates a question: This interrogative particle occurs in questions (typically direct, though an indirect question does occur in Luke 9:13) when the speaker anticipates a negative answer (Bauer). Bauer also notes that it is usually left untranslated and offers no clear-cut translation. The word is a combination of me (3231), “not,” and ti (see 4948), “what?” It is best represented by casting the question at hand in such a way as to invite the reader to render a negative response. For example, “A blind man is not able to lead a blind man, is he?” (free translation, Luke 6:39, literally, “[Not] can a blind man guide?”); “Pilate responded, ’I am not a Jew, am I?’ ” (free translation, John 18:35, literally, “[Not] am I a Jew?”; cf. Acts 10:47; 2 Corinthians 1:17; James 3:11). The expected negative response may not be valid. Judas, who betrayed Jesus, asked, “I am not he, am I, Rabbi?” (free translation, Matthew 26:25, literally, “[Not] am I, rabbi?”). History knows the answer. (Cf. Matthew 12:23; John 4:29; 8:22.) The Complete Biblical Library Greek-English Dictionary – Lambda-Omicron, Thoralf Gilbrant, ed. |
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38 | what does he mean about this verse | Mark 10:25 | Pew Potato | 224172 | ||
Jesus used a common Jewish proverb describing something impossible and absurd. With all their advantages and influence, rich people may find it difficult to have the attitude of humility, submission, and service required by Jesus. Because money represents power, authority, and success, wealthy people often have difficulty realizing their need and their powerlessness to save themselves. Those rich in talent or intelligence suffer the same difficulty. It is difficult for a self-sufficient person to realize his or her need and come to Jesus. It's hard to give away the control over life that money provides. Thus Jesus explained that it would be easier to get a camel (the largest animal in Palestine) through the eye of a sewing needle than for a person who trusts in riches to get into the kingdom of God. Some commentators have said that "needle" refers to a certain gate in the wall of Jerusalem. However, the Greek word refers to a needle that is used with thread, and the Needle's Eye Gate didn't exist in Jesus' day. It was put in later when the city was rebuilt. Thus, Jesus' image was purposely hyperbolic. - Life Application Bible Commentary – Mark (Bruce B. Barton et al.) |
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39 | What is the significance of these verses | Mark 14:51 | Pew Potato | 226715 | ||
This bit of trivial information is mentioned only in Mark. Because of this, most commentators feel this is an autobiographical incident and that the young man is John Mark. | ||||||
40 | who sold what they and gave money to the | Acts 2:44 | Pew Potato | 226841 | ||
Acts 2:44-45 Now all the believers were together and held all things in common. They sold their possessions and property and distributed the proceeds to all, as anyone had a need. Acts 4:36-37 Joseph, a Levite and a Cypriot by birth, the one the apostles called Barnabas, which is translated Son of Encouragement, sold a field he owned, brought the money, and laid it at the apostles’ feet. |
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