Results 21 - 40 of 106
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Results from: Answered Bible Questions, Answers, Unanswered Bible Questions, Notes Author: gbennett76 Ordered by Date |
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Results | Verse | Author | ID# | |||
21 | Elijah would return | Mal 4:5 | gbennett76 | 95430 | ||
Elijah would return and turn the hearts of the children to the fathers and the fathers to the children. Some people think this was fulfilled by John the Baptist (see Matthew 17:10-13), since the names Elias and Elijah are sometimes interchangeable. But Matthew 17 cannot refer to Malachi 4, because: Matthew 17 refers to a prophecy that Elias who would restore all things, Malachi does not. Malachi refers to an Elijah who would link parents and children. Matthew does not. John himself (John 1:21) said he was not Elias. So presumably there was more at least two Eliases – one referred to in Matthew and one in John, which had not yet returned. The fulfillment of the prophecy in Malachi 4:5-6 occurred when Elijah appeared to Joseph Smith and Oliver Cowdery in 1836, and sure enough world-wide interest in keeping records of births and deaths and in tracing genealogy mushroomed from that period. |
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22 | but [a famine] for hearing the words of | Amos 8:11 | gbennett76 | 95429 | ||
A complete famine from the word of God. Think about what this means. If "the word of God" refers to the written scriptures, as the Protestants believe, then this prophecy could never be fulfilled since copies of the scripture have always existed. It must therefore refer to the living prophets – there would come a time when all the prophets would be gone. When Was This Prophecy To Be Fulfilled? Does it refer to the period between the Old and New Testament? No – the context is clearly "last days": verse 9 refers to "in that day" and the sun being darkened, classic "end of the world" language. So, in the last days there would be a total and complete loss of the truth. We know from Revelation 11 that there will be prophets at the very end, so this must refer to a time before that. This prophecy speaks of a great apostasy, and (by implication) an eventual restoration, exactly as taught by the "Mormon" church. |
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23 | surely the Lord God will do nothing | Amos 3:7 | gbennett76 | 95426 | ||
"surely the Lord God will do nothing, but he revealeth his secret unto his servants the prophets." How many churches even claim to be led by prophets with new revelation – or do they all claim that God has done nothing since Bible times? One view is that the word translated as "secret" should be translated "council", and this verse indicates that true prophets are shown a vision of the grand council in heaven where they were fore-ordained to their role. If that is the correct translation, then this is a particularly good indication that Joseph Smith (prophet of the "Mormon" church) was the genuine article, as he had just such visions and revelation. |
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24 | revelations through angels | Dan 10:9 | gbennett76 | 95424 | ||
Daniel 7 through 12 – How angels visit prophets. I once knew of a man who did not believe in the Mormon church because he did not believe Joseph Smith's (first "Mormon" prophet in modern times) description of his visit by an angel. Joseph said he was physically exhausted afterwards, but this man said that a true angel would have left a man full of energy. But Joseph's description matches what is in the Bible .Joseph's message was even repeated three times , as in Acts 10:16. Perhaps more important, simply seeing an angel was not enough for Joseph to start a new church. He understood that signs and wonders are one thing, but authority is quite another. Joseph Smith knew first hand the power of God, and he knew what the reformers had forgotten – that unless God gives you the authority to start his church, you cannot do it. How many churches claim revelations through angels, let alone angels following the exact Biblical pattern? |
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25 | In the last days, young men shall see vi | Joel 2:28 | gbennett76 | 95423 | ||
In the last days, young men shall see visions. This was fulfilled very literally by Joseph Smith. As for "old men dreaming dreams," read about the tremendous conversion stories that mark the restoration of the gospel. Some people say that it was completely fulfilled at the day of Pentecost, but that cannot be the case because: the day of Pentecost was not the last days – the world still had 2000 years or more to go. the rest of the prophecy, concerning signs and wonders, was not fulfilled then but is being fulfilled right now. When Peter quoted this prophecy in Acts 2, his purpose was only to demonstrate that such things are authentic signs of the spirit and therefore the Christians were not mad or drunk. There is no reason to suppose that Peter meant anything more than that. |
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26 | a reference to the Book of Mormon and th | Ezek 37:16 | gbennett76 | 95422 | ||
Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and [for] all the house of Israel his companions: And join them one to another into one stick; and they shall become one in thine hand. And when the children of thy people shall speak unto thee, saying, Wilt thou not shew us what thou [meanest] by these? Say unto them, Thus saith the Lord GOD; Behold, I will take the stick of Joseph, which [is] in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, [even] with the stick of Judah, and make them one stick, and they shall be one in mine hand. And the sticks whereon thou writest shall be in thine hand before their eyes." This is a reference to the Book of Mormon and the Bible being companion books, complimenting each other. This is under the Joseph Smith reference because the two go hand in hand. The Book of Mormon is a true volume of scripture, prophesied in the Bible, and brought forth by God. Therefore, Joseph Smith is a Prophet of God. |
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27 | I am going to send My messenger | Mal 3:1 | gbennett76 | 95421 | ||
" BEHOLD, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the LORD of hosts." This is a prophecy to the events that would happen in the Kirtland, Ohio Temple, in 1836. Joseph is the "messenger" spoken of, who will prepare the way of the Lord. The Lord, Jesus Christ, did indeed come to His temple, suddenly. He appeared to Joseph the Prophet and to Sydney Ridgon, on April 3, 1836. An account of this Glorious occasion is recorded in section 110, in the Doctrine and Covenants. |
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28 | I cannot read a sealed book | Is 29:11 | gbennett76 | 95420 | ||
Joseph Smith was never educated beyond the 6th grade. He was essentially an "unlearned man". This verse has reference to the gold plates, or the Book of Mormon, being delivered to Joseph for the purpose of translation. The translation was made possible through the Power of the Priesthood and use of the Urim and Thummim, which were buried with the plates. The verse that speaks of the learned man was a prophecy of an event that happened almost word for word. Martin Harris brought a paper with some of the characters from the gold plates written on it. An expert examined the characters and authenticated them. When Martin Harris told the expert that the writings came from a record of gold plates, that were in part sealed, the "learned man" said, "I cannot read a sealed book." | ||||||
29 | What are urim and thummim? | Ex 28:30 | gbennett76 | 95419 | ||
Israel Divination part 2 The standard Tarot deck is comprised of seventy-eight cards; twenty-two making up the "Major Arcana" (a collection of symbolic cards) and the "Minor Arcana" (composed of four suits; "wands", "cups", "swords" and "discs/pentacles"). It is believed that the original Tarot deck was made up of only the twenty-two cards of the Major Arcana, and the Minor Arcana (a precursor to the modern playing deck) was added later on (21). What immediately is striking is the fact that the Major Arcana, the central focus of the Tarot, has as many cards are there are Hebrew letters. This understanding of the basis of each card from the Major Arcana as corresponding to a particular Hebrew letter from which it gains its divinatory power is maintained in the thought of prominent Tarot scholars; Eliphas Levi (22), Paul Foster Case (23), and Arthur Waite (24) are to name a few. The way in which Tarot cards are read are by means of "spreads"; particular arrangements based on religious concepts; the Celtic cross is one example, the four letters of the name of God and the four faces of the vision of Ezekiel are another. The meaning of the spread is interpreted by means of the symbol of card by virtue of the context of the spread in which it appears, and even more importantly, the inherent divinatory value of the card. Cards have different divinatory understandings by virtue of context as they appear with different cards or in different spreads. The divinatory value of the card is dependent on the Hebrew letter to which it corresponds and its mystical value in the general scheme of Creation. It is through the model of Tarot as a modern analogue worthy of further consideration that a clearer view of the Urim and Thummim can be seen. Biblical date alone helps us to know that the Urim and Thummim were stored in the priestly vestment of the breastpiece of judgment, which was attached to the epod. We know that the Urim and Thummim's purpose was to "inquire of God", in the context of the prophetic functions of the High Priest. From eptymological analysis of the Urim and Thummim we learn that illumination, light, truth and perfection are important themes that define the Urim and Thummim in a profound way. From studying the rabbinic and kabbalistic commentaries on the Torah we learn of a further understand of the Urim and Thummim as having relation to the Hebrew alphabet and its creative, mystical, and hence divinatory power. This leads us to the question of the usefulness of "modern" ( I admit Tarot as we know it isn't exactly "modern", but certainly not "ancient") analogues in understanding the exact way in which the Urim and Thummim would have been utilized. I propose not an argue for a historical link between the Tarot tradition and the Urim and Thummim; Tarot does not equate with the Urim and Thummim, they are not one and the same. Instead I see the Tarot's "spread" model of divination as analogous to the Urim and Thummim. I therefore conclude that the Urim and Thummim were a collection of twenty-two objects (likely discs or flat stones) upon which a Hebrew character was inscribed on each. These objects would be arranged in a particular spread and the high priest would then interpret them according to a method not unlike that of way cards are read in the Tarot tradition. |
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30 | What are urim and thummim? | Ex 28:30 | gbennett76 | 95418 | ||
Israel Divination Part 1 What we can glean from the biblical data describing the physical identity of the Urim and Thummim is there is an certain connection between the Urim and Thummim and the vestments of the High Priest, specifically the ephod and the breastplate of judgment. Exodus 28:30 writes that "in the breastpiece of judgement you shall put the Urim and Thummim, and they shall be on Aaron's heart when he goes in before the Lord." Lev. 8:8 further states that "[Moses] placed the breastpiece on [Aaron], and in the breastpiece he put the Urim and Thummim." From this data we can see that the Urim and Thummim were physical objects that were put inside the ephod. We also can that these objects were a plurality, due to the Hebrew plural suffix "im" added to each word. Biblical data further states that the practice that accompanied use of the Urim was to "inquire of God". This inquiry of God was specific, as only one particular form in the Hebrew text is used when the seeker is inquiring of God by means of Urim and Thummim; sa'al be-eloh'im. The basic function of the Urim and Thummim then, we can easily conclude, is to inquire of God. The difficulty at this point is realizing the limits of the biblical data, seeing that these are the only two general certainties that can be gleaned from the biblical texts regarding the physical identity of the Urim and Thummim. Seeing the Urim as "lights", "revelation", and "manifestation" gains a sense of the fact that the Urim were a means of enlightenment, for they revealed hidden truths, and made manifest things which the Israelite seekers sought from the High Priests prophetic capacity. As for the Thummim we see them as "truth" and "perfection" as characterizing words, for by means of urim (enlightenment, revelation, the manifestation of the unseen) the thummim (the truth, the path of perfection) was what followed directly. This is articulated similarily in the Pseudo- Jonathan texts on Exod. 28:30: And you shall put into the breastplate the Urim, which illuminate their words and make manifest the hidden things of the House of Israel, and the Tumim [sic] which perfect their deeds. (10) The same sentiment is found in the Babylonian Talmud; Why are they called "Urim and Thummim" "Urim" because they made their words enlightening. "Thummim" because they fulfill their words." (b. Yoma 73b) (11) And also the Jersusalem Talmud; "Urim because they luminated Israel and Thummim because they perfected they way before them" (y. Yoma 7.3) (12). The application of this character to the Urim and Thummim was re-iterated in the translations by Origen, "manifestation and truth", and Augustine, "showing and truth" (13). In essence, what the sense can be made of all this is that generally the Urim and Thummim are seen as a means of enlightenment, revelation, uncovering of truth. In turn, this means illuminating the way or path to truth or, in the same sense, perfection. |
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31 | What are urim and thummim? | Ex 28:30 | gbennett76 | 95417 | ||
Instruments prepared by God to assist man in obtaining revelation and in translating languages. In the Hebrew language the words mean “lights and perfections.” The Urim and Thummim consist of two stones set in silver bows and sometimes used with a breastplate. Using a Urim and Thummim is the special prerogative of a seer, and it would seem reasonable that such instruments were used from the time of Adam. “A seer is a revelator and a prophet also” ,and when necessary he can use the Urim and Thummim or holy interpreters. This earth will become a great Urim and Thummim in its sanctified and immortal state (Revelation 2:17). |
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32 | What are urim and thummim? | Ex 28:30 | gbennett76 | 95416 | ||
Instruments prepared by God to assist man in obtaining revelation and in translating languages. In the Hebrew language the words mean “lights and perfections.” The Urim and Thummim consist of two stones set in silver bows and sometimes used with a breastplate. Using a Urim and Thummim is the special prerogative of a seer, and it would seem reasonable that such instruments were used from the time of Adam. “A seer is a revelator and a prophet also” ,and when necessary he can use the Urim and Thummim or holy interpreters. This earth will become a great Urim and Thummim in its sanctified and immortal state (Revelation 2:17). |
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33 | What are urim and thummim? | Ex 28:30 | gbennett76 | 95362 | ||
Heb. term that means Lights and Perfections. An instrument prepared of God to assist man in obtaining revelation from the Lord and in translating languages. See Ex. 28: 30; Lev. 8: 8; Num. 27: 21; Deut. 33: 8; 1 Sam. 28: 6; Ezra 2: 63; Neh. 7: 65; Using a Urim and Thummim is the special prerogative of a seer, and it would seem reasonable that such instruments were used from the time of Adam. There is more than one Urim and Thummim, but we are informed that Joseph Smith had the one used by the brother of Jared (Ether 3: 22-28; DC 10: 1; DC 17: 1). A partial description is given in JSH 1: 35. Joseph Smith used it in translating the Book of Mormon and in obtaining other revelations.This earth in its celestial condition will be a Urim and Thummim, and many within that kingdom will have an additional Urim and Thummim : Revelation 2:17 "He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it." |
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34 | furnace of affliction | Is 48:10 | gbennett76 | 95049 | ||
Does this furnace of affliction stated here in light of 1 Peter 1:7 imply that our faith must be tested and tried before it is acceptable to the Lord? | ||||||
35 | the waters above the heavens | Gen 1:7 | gbennett76 | 95047 | ||
Does anybody know what the waters above the heavens here are? | ||||||
36 | until you have paid the last penny. | Matthew | gbennett76 | 94861 | ||
and that would be great if you put "once upon a time"... at the beginning of that paragraph LOL | ||||||
37 | until you have paid the last penny. | Matthew | gbennett76 | 94860 | ||
welcome to perfect.... | ||||||
38 | until you have paid the last penny. | Matthew | gbennett76 | 94855 | ||
EDB - You found it humorous that I spoke of Purgatory as burning away works of wood and hay to refine the man to enter heaven.. Maybe you'd like to laugh at your precious bible this time: - 1 Corinthians 3:10-15 According to the grace of God given to me, like a skilled master builder I laid a foundation, and someone else is building on it. Each builder must choose with care how to build on it. For no one can lay any foundation other than the one that has been laid; that foundation is Jesus Christ. Now if anyone builds on the foundation with gold, silver, precious stones, wood, hay, straw - the work of each builder will become visible, for the Day will disclose it, because it will be revealed with fire, and the fire will test what sort of work each has done. If what has been built on the foundation survives, the builder will receive a reward. If the work is burned up, the builder will suffer loss; the builder will be saved, but only as through fire. |
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39 | until you have paid the last penny. | Matthew | gbennett76 | 94854 | ||
So I assume that you deny the existence of purgatory EDB? So tell me when you die will you be completely sinless and ready to enter the heavenly places? Surely you wouldnt boast of such an absurdity. No man dies in a state of perfect grace. Therefore it must needs be that there be a place where we must pass to pay the last farthing for our venial offenses. 1. Isaiah 4:4 When the Lord has washed away the filth of the daughters of Zion, and purged the blood of Jerusalem from her midst, by the spirit of judgment and by the spirit of burning. It is argued that burning, in this context, refers to the fires of judgment - a hint of the doctrine of purgatory. 2. Matthew 5:25,26 Agree with your adversary quickly, while you are on the way with him, lest your adversary deliver you to the judge, the judge hand you over to the officer and you are thrown into prison. Assuredly, I say to you, you will by no means get out of there until you have paid the last penny. |
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40 | What was Jesus doing in the earth 3 days | Matthew | gbennett76 | 94832 | ||
And what is this Sprit Prison? One "imprisons" himself or herself through unbelief or through willful disobedience of God. It is a place or condition of temporal punishment for those who, departing this life in God's grace, are, not entirely free from venial faults, or have not fully paid the satisfaction due to their transgressions. In such circumstances, one's opportunities in the afterlife will be limited. Those who willfully rebel against the light and truth of the gospel and do not repent remain in this condition of imprisonment and suffer spiritual death, which is a condition of hell. Furthermore, since a fulness of joy is not possible without the resurrected body, the waiting in the spirit world for the resurrection is a type of imprisonment. However, through the Atonement of Jesus Christ all have a promise of resurrection, and thus of eventual release from this type of spirit prison, although the unrepentant will still be imprisoned by their unbelief. Another more far-reaching definition of "spirit prison" is hell. In this sense, spirit prison is a temporary abode in the spirit world of those who either were untaught and unrighteous, or were disobedient to the gospel while in mortal life. As part of his redemptive mission, Jesus Christ visited the spirit world during the interlude between his own death and resurrection, and "from among the righteous, he organized his forces and appointed messengers, clothed with power and authority, and commissioned them to go forth and carry the light of the gospel to them that were in darkness"—in other words, to the spirits in prison.Thus, the gulf between paradise and hell that is spoken of in Jesus' parable of the rich man and Lazarus (Luke 16:19-31) was bridged by the Savior's ministry in the spirit world. This bridging allows interaction among the righteous and wicked spirits to the extent that the faithful present the gospel to "those who had died in their sins, without a knowledge of the truth, or in transgression, having rejected the prophets" Repentance of imprisoned spirits opens the doors of the prison, enabling them to loose themselves from the spiritual darkness of unbelief, ignorance, and sin. As they accept the gospel of Jesus Christ and cast off their sins, the repentant are able to break the chains of hell and dwell with the righteous in paradise. If a man depart this life with lighter faults, he is condemned to fire which burns away the lighter materials, and prepares the soul for the kingdom of God, where nothing defiled may enter. "For if on the foundation of Christ you have built not only gold and silver and precious stones (I Cor., 3); but also wood and hay and stubble,what do you expect when the soul shall be separated from the body? Would you enter into heaven with your wood and hay and stubble and thus defile the kingdom of God; or on account of these hindrances would you remain without and receive no reward for your gold and silver and precious stones? Neither is this just. It remains then that you be committed to the fire which will burn the light materials; for our God to those who can comprehend heavenly things is called a cleansing fire. But this fire consumes not the creature, but what the creature has himself built, wood, and hay and stubble. It is manifest that the fire destroys the wood of our transgressions and then returns to us the reward of our great works." (P. G., XIII, col. 445, 448). The Apostolic practice of praying for the dead which passed into the liturgy of the Church, is as clear in the fourth century as it is in the twentieth. St. Cyril of Jerusalem (Catechet. Mystog., V, 9, P.G., XXXIII, col. 1116) describing the liturgy, writes: "Then we pray for the Holy Fathers and Bishops that are dead; and in short for all those who have departed this life in our communion; believing that the souls of those for whom prayers are offered receive very great relief, while this holy and tremendous victim lies upon the altar." St. Gregory of Nyssa (P. G., XLVI, col. 524, 525) states that man's weaknesses are purged in this life by prayer and wisdom, or are expiated in the next by a cleansing fire. "When he has quitted his body and the difference between virtue and vice is known he cannot approach God till the purging fire shall have cleansed the stains with which his soul was infested. That same fire in others will cancel the corruption of matter, and the propensity to evil." About the same time the Apostolic Constitution gives us the formularies used in succouring the dead. "Let us pray for our brethren who sleep in Christ, that God who in his love for men has received the soul of the depart one, may forgive him every fault, and in mercy and clemency receive him into the bosom of Abraham, with those who in this life have pleased God" (P. G. I, col. 1144). |
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