Results 21 - 40 of 106
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Results from: Answered Bible Questions, Answers, Unanswered Bible Questions, Notes Author: gbennett76 Ordered by Verse |
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Results | Verse | Author | ID# | |||
21 | Does Jesus ever feel lonely? | Gen 1:1 | gbennett76 | 94156 | ||
Short Answer No. Jesus is a person of the Trinity. The second in partaking of the Divine Nature. As St. Athanasius stated. There is no dividing of the divine substance. Wheresoever the Father is; so also the Son is. | ||||||
22 | the waters above the heavens | Gen 1:7 | gbennett76 | 95047 | ||
Does anybody know what the waters above the heavens here are? | ||||||
23 | Did Adam and Eve go to heaven? | Gen 2:1 | gbennett76 | 93761 | ||
God prepared this earth as a home for his children. Adam and Eve were chosen to be the first people to live on the earth.Their part in our Father’s plan was to bring mortality into the world. They were to be the first parents.When Adam and Eve were placed in the Garden of Eden, they were not yet mortal. They were not able to have children. There was no death. They had physical life because their spirits were housed in physical bodies made from the dust of the earth.They had spiritual life because they were in the presence of God .They had not yet made a choice between good and evil. God commanded them to have children and to learn to control the earth. He said, “Be fruitful, and multiply, and replenish the earth, and subdue it, and have dominion over … every living thing that moveth upon the earth” .God told them they could freely eat of every tree in the garden except one, the tree of knowledge of good and evil. Of that tree God said, “In the day thou eatest thereof thou shalt surely die”.Satan, not knowing the mind of God but seeking to destroy God’s plan, came to Eve in the Garden of Eden. He tempted her to eat of the fruit of the tree of knowledge of good and evil. He assured her that she and Adam would not die, but that they would “be as gods, knowing good and evil”.Eve yielded to the temptation and ate the fruit. When Adam learned what had happened, he wisely chose to partake also therefore being able to obey the command to multiply. The changes that came upon Adam and Eve because they ate the fruit are called the Fall. Some people believe Adam and Eve committed a serious sin when they ate of the tree of knowledge of good and evil. However, their fall was a necessary step in the plan of life and a great blessing to all of us. Because of the Fall, we are blessed with physical bodies, the right to choose between good and evil, and the opportunity to gain eternal life. None of these privileges would have been ours had Adam and Eve remained in the garden. And now, if Adam had not transgressed he would not have fallen [been cut off from the presence of God], but he would have remained in the Garden of Eden. And all things which were created must have remained in the same state in which they were after they were created; … And they would have had no children; wherefore they would have remained in a state of innocence, having no joy, for they knew no misery; doing no good, for they knew no sin. We should trust that all things have been done in the wisdom of him who knoweth all things. Therefore Adam fell that men might be; and men are, that they might have joy. When Adam transgressed, and ate the fruit of the Tree of Knowledge of Good and Evil, he did just that – he transgressed. He did not sin. He could not sin at that point. Why? Because sinning implies that you know the difference between good and evil (see James 4:17). But the whole point of eating the fruit was that before eating, Adam did not have knowledge of good and evil. Adam's transgression was certainly against what God said, but Adam did not appreciate the significance of that at the time, so cannot be justly condemned for it. We are really going off on a tangent here, but it is worth finishing. If the "fall" of Adam is so important, why did God say "don't eat the fruit?" That's easy. If you are a parent, you will know the answer already. Someone who loves their children will always try to stop them getting hurt. But you also know that the child must get hurt in order to learn. God loved Adam, so told him not to get hurt. But like any father, he knew that an inquisitive child who doesn't know any better will do it anyway, and that is as it should be. Adam had to learn for himself. Conclusion: So in conclusion: Adam was presumably a righteous man. So Adam is now in heaven. So Adam sits on a throne (Revelation 3:21). Adam is the most ancient of all mankind. Adam deserves respect from all mankind (as any parent deserves respect from his children). So Adam is truly "The Ancient of Days" (but thats another discussion altogether). |
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24 | Did Adam and Eve go to heaven? | Gen 2:1 | gbennett76 | 93805 | ||
They could multiply before disobeying however once Eve partook Adam was faced with an obvious choice. Or are we to believe that God would let adam remarry.. LOL | ||||||
25 | A SHOVEl and a HOe | Gen 2:1 | gbennett76 | 93813 | ||
What is the point here? Okay so Adam had to do a little gardening as his penance. Transgressions demand repentance. There is no debate about that. | ||||||
26 | Did Adam and Eve go to heaven? | Gen 2:1 | gbennett76 | 93822 | ||
I have already this question. Adam chose to transgress not sin.. so that Eve would not be seperated from him.. if she had been seperated than the command to multiply could not be fullfilled. It is as simple as 2 minus 1 equals 1.. lonely 1 | ||||||
27 | sons of god as in early gen | Gen 6:2 | gbennett76 | 80182 | ||
Excerpt from Mischievous Angels or Sethites? by Chuck Missler The strange events recorded in Genesis 6 were understood by the ancient rabbinical sources, as well as the Septuagint translators, as referring to fallen angels procreating weird hybrid offspring with human women-known as the "Nephilim." So it was also understood by the early church fathers. These bizarre events are also echoed in the legends and myths of every ancient culture upon the earth: the ancient Greeks, the Egyptians, the Hindus, the South Sea Islanders, the American Indians, and virtually all the others. However, many students of the Bible have been taught that this passage in Genesis 6 actually refers to a failure to keep the "faithful" lines of Seth separate from the "worldly" line of Cain. The idea has been advanced that after Cain killed Abel, the line of Seth remained separate and faithful, but the line of Cain turned ungodly and rebellious. The "Sons of God" are deemed to refer to leadership in the line of Seth; the "daughters of men" is deemed restricted to the line of Cain. The resulting marriages ostensibly blurred an inferred separation between them. (Why the resulting offspring are called the "Nephilim" remains without any clear explanation.) Since Jesus prophesied, "As the days of Noah were, so shall the coming of the Son of Man be,"2 it becomes essential to understand what these days included. "In the mouths of two or three witnesses every word shall be established." In Biblical matters, it is essential to always compare Scripture with Scripture. The New Testament confirmations in Jude and 2 Peter are impossible to ignore. For if God spared not the angels that sinned, but cast them down to hell Tartarus, and delivered them into chains of darkness, to be reserved unto judgment; And spared not the old world, but saved Noah the eighth person, a preacher of righteousness, bringing in the flood upon the world of the ungodly; 2 Peter 2:4-5 Peter's comments even establishes the time of the fall of these angels to the days of the Flood of Noah. Even Peter's vocabulary is provocative. Peter uses the term Tartarus, here translated "hell." This is the only place that this Greek term appears in the Bible. Tartarus is a Greek term for "dark abode of woe"; "the pit of darkness in the unseen world." As used in Homer's Iliad, it is "...as far beneath hades as the earth is below heaven."22 In Greek mythology, some of the demigods, Chronos and the rebel Titans, were said to have rebelled against their father, Uranus, and after a prolonged contest they were defeated by Zeus and were condemned into Tartarus. The Epistle of Jude23 also alludes to the strange episodes when these "alien" creatures intruded themselves into the human reproductive process: And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day. Even as Sodom and Gomorrah, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire. Jude 6,7 The allusions to "going after strange flesh," keeping "not their first estate," having "left their own habitation," and "giving themselves over to fornication," seem to clearly fit the alien intrusions of Genesis 6. (The term for habitation, oivkhth,rion, refers to their heavenly bodies from which they had disrobed.24) For further exploration of this critical topic, see the following: George Hawkins Pember, Earth's Earliest Ages, first published by Hodder and Stoughton in 1875, and presently available by Kregel Publications, Grand Rapids MI, 1975. John Fleming, The Fallen Angels and the Heroes of Mythology, Hodges, Foster, and Figgis, Dublin, 1879. Henry Morris, The Genesis Record, Baker Book House, Grand Rapids MI, 1976. Merrill F. Unger, Biblical Demonology, Scripture Press, Chicago IL, 1952. Clarence Larkin, Spirit World, Rev. Clarence Larkin Estate, Philadelphia PA, 1921. This article was originally published in the August 1997 Personal Update NewsJournal. |
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28 | Considering grace. | Gen 15:6 | gbennett76 | 93460 | ||
Considering grace. A challenge to the forum. Traditionally, Christian churches have believed that salvation comes through the grace of God but that God expects us to demonstrate our faith by performing good works, including baptism. The confusion over grace results principally from the writings of the apostle Paul. But if Paul really taught that grace alone was sufficient for salvation, we must consider a number of questions: Why did Paul write so often to Christian congregations admonishing them to abandon their sinful ways? Why did Paul have to tell believing Christians that those who committed various sins could not be saved in the kingdom of God?12 Why did Paul teach that Christ is "the Saviour of all men, specially of those that believe?"13 Why did Paul say that "godly sorrow worketh repentance to salvation?"14 Why did Paul tell the Philippians to "work out your own salvation with fear and trembling?"15 When discussing "the grace of God that bringeth salvation," why does Paul say that it teaches "that denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world?"16 Why does the epistle to the Hebrews say that Jesus was "the author of eternal salvation unto all them that obey him?"17 12 1 Corinthians 6:9-10; Galatians 5:19-21; Ephesians 5:3-5. 13 1 Timothy 4:10. 14 2 Corinthians 7:10. 15 Philippians 2:13. 16 Titus 2:11-12. 17 Hebrews 5:9. Each of these passages suggests that grace alone is not sufficient for salvation. "That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation."Romans 10:9-10 From this passage, it is clear that grace alone is insufficient and that it must be coupled at least with faith and with one act, confession. In several of his epistles, Paul wrote that salvation came by grace, not works. For example, he wrote of Christ "Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began."He told the Romans that "if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work." He asked his readers, "Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith. Therefore we conclude that a man is justified by faith without the deeds of the law." Was Paul teaching that good works were not the basis of salvation? If so, how are we to understand passages like Revelation 20:12-13, which say that God will judge men "according to their works"? The answer lies within Paul's epistles to the Romans and the Galatians, in which he clearly explained what he means by "works." He declared that "Israel, which followed after the law of righteousness, hath not attained to the law of righteousness. Wherefore? Because [they sought it] not by faith, but as it were by the works of the law. For they stumbled at that stumblingstone."He also wrote, We who are Jews by nature, and not sinners of the Gentiles, Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified. Galatians 2:15-16. He did not teach that good works in general were not necessary for salvation, only that the law of Moses "was added because of transgressions...Wherefore the law was our schoolmaster [to bring us] unto Christ, that we might be justified by faith. But after that faith is come, we are no longer under a schoolmaster. Christ taught that it was necessary to keep the commandments, both in reality and in thought, in order to enter the kingdom of heaven.Matthew 5:19-28. When the rich young man came to Jesus asking how he could gain eternal life, Jesus began by telling him to keep the ten commandments, then added that he should give his wealth to the poor and follow him.Matthew 19:16-22 He required his disciples to follow his teachings and commandments and said that they would be rejected at the judgment day if they did not do so. |
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29 | Abraham....work it boy | Gen 15:6 | gbennett76 | 93567 | ||
Didnt do a little work called OFFERING HIS SON AS SACRIFICE!.. wasnt this a work that PROVED faith? | ||||||
30 | whose branches run over the wall | Gen 49:22 | gbennett76 | 95432 | ||
Read Genesis 49 and Deuteronomy 33. This is where great blessings were promised to the twelve tribes of Israel. Count the blessings. Or just count the words used! Whichever way you look at it, Joseph had the biggest inheritance. Genesis 49:22 "Joseph is a fruitful bough, even a fruitful bough by a well; who's branches run over the wall ..." Genesis 49:26 "The blessings of thy father have prevailed above the blessings of my progenitors unto the utmost bound of the everlasting hills: they shall be one." Where are these promises fulfilled? They are not fulfilled in Bible lands. They couldn't be! Joseph's inheritance was to be bigger than all the other tribes combined. The promises were fulfilled by branches of his family that travelled "over the wall of the well", across the seas to the land of the everlasting hills. The Book of Mormon records the fulfilment of these promises. Deuteronomy 33:17 "His glory is like the firstling of his bullock, and his horns are like the horns of unicorns: with them he shall push the people together to the ends of the earth: and they are the ten thousands of Ephraim, and they are the thousands of Manasseh." These are not promises that can be forgotten or ignored. They were not fulfilled in Bible times. They are being fulfilled now as the Book of Mormon, the record of Ephraim, is bringing millions of people to Christ. The Book of Mormon - the record of Ephraim - is one of the great signs of the gathering of Israel. Ezekiel 37:16-17 "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." |
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31 | 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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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 | 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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34 | 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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35 | 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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36 | ye are gods part 1 | Ps 82:6 | gbennett76 | 93446 | ||
Psalm 82: A Translation Part 1 I 1 [1] God stands up 2 In the Assembly of El 3 In the midst of the gods he judges II 1 [2] How long will you rule unjustly? 2 And honor the wicked? 3 [3] Judge the lowly and fatherless! 4 Do justice for the needy and the poor! 5 [4] Rescue the lowly and oppressed! 6 From the hand of the wicked! III 1 [5] They do not know 2 And they do not understand; 3 In darkness they wander around; 4 All the foundations of the earth totter! IV 1 [6] I, I say: 2 You (are) gods 3 And sons of the Highest (are) all of you, 4 [7] Nevertheless, you will die like a man 5 And like one of the leaders you will fall! V 1 [8] Arise God! 2 Rule the earth! 3 For you possess 4 All the nations! The Psalm above has been divided into a poetic makeup as follows: A B C B' A' Section I Section II Section III Section IV Section V Assembly / God rises-spt (judges) Address / gods confronted Address / chaos described Address / gods confronted Assembly / God rises-spt (rules) God stands up: Or, alternatively, God arises. The Hebrew used here for God is elohim In the assembly of El: There are three general uses of the term El in the Bible and related literature. The first is that it is often used to mean God. The second is that it can refer to the name of the Canaanite deity, El, who was head of the Syro-Palestinian pantheon. Or, alternatively, it might represent a common phrase meaning 'divine' particularly when used in the combination here "divine assembly". The usage is completely ambiguous. There is no difference in usage between one meaning and the other. It is perhaps intentional that this range of meanings suits both the initial use of elohim as God and the later use of elohim as divinities at the end of this section. |
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37 | ye are gods part 2 | Ps 82:6 | gbennett76 | 93447 | ||
ye are gods part 2 In the midst of the gods he judges: Here, elohim can only be plural. It would be nonsensical to have God (elohim) standing in the assembly of God (El) judging among the singular God (elohim). The word judges (spt) can also mean more generally to rule. It is repeated with this meaning in mind in verse 8 at the end of the Psalm. Here, God arises to judge those in the assembly. There, God arises to rule those in the assembly. In the midst of the gods he judges: Here, elohim can only be plural. It would be nonsensical to have God (elohim) standing in the assembly of God (El) judging among the singular God (elohim). The word judges (spt) can also mean more generally to rule. It is repeated with this meaning in mind in verse 8 at the end of the Psalm. Here, God arises to judge those in the assembly. There, God arises to rule those in the assembly. Section II How long will you rule unjustly? And honor the wicked?: In this phrase, the word rule (spt) is used, when God addresses the gods. The same Hebrew word is used differently in each context in which it occurs. God (elohim) judges (spt) the gods (elohim) who rule (spt). Later in the Psalm, the meanings will be reversed. The gods (elohim) did not judge (spt) so God (elohim) will rule (spt). God is asking why these gods support the wicked. Judge the lowly and fatherless! Do justice for the needy and the poor! Rescue the lowly and oppressed! From the hand of the wicked!: Here God demands that these gods execute righteous judgment. The gods should judge (spt) the lowly and fatherless. Section III They do not know And they do not understand; In darkness they wander around; All the foundations of the earth totter!: This is the center of the Psalm. The 'they' refers to the gods (elohim). Their rule has brought chaos. The phrasing is meant to show this. They do not know. They do not understand. They walk in darkness. The earth (eretz) is shaken from its foundation. This is exactly the end result that the divine rulers are supposed to prevent. The earth was created from chaos, and now these beings are returning it to a chaotic state. And it was specifically because of the actions of these elohim that the foundations of the earth are moved. Section IV I, I say: You (are) gods And sons of the Highest (are) all of you,: Here the gods (elohim) are defined in terms of a singular deity (elyon) the Most High. It is also a statement that they are placed in their position by God-who acts as a supreme authority. The Cultural Framework Early Israelite theology pictured a heaven filled with divine beings, and ordered in a hierarchy. God stood at the top of this hierarchy. This host of divine beings has become collectively identified as the divine council.9 There are several instances of the divine council recognized in the Old Testament.10 The members of this divine council are called divinities (elohim), sons of God (bene elohim or bene elim), sons of the Most High (bene Elyon) and in the Greek, divine beings (huioi theoi) and angels of the divine (angeloi theoi). While a complete survey of these passages and their meaning is beyond the scope of this paper, three particular passages in Deuteronomy are worth mentioning: Deuteronomy 4:19-20; 10:17-18; 32:7-8, 34. All three of these bear a special relationship to Psalm 82. Deuteronomy 4:19-20 reads as follows: in Deuteronomy 32:7-8 we read: Remember the days of old, Consider the years of ages past; Ask your father, he will inform you, Your elders, they will tell you: When the Most High allotted the nations, And set the divisions of man, He fixed the boundaries [or territories] of peoples Equal to the number of divine beings." This means that when God was allotting nations to the divine beings, he made the same number of nations and territories as there were such beings. Verse 9 implies that He then assigned the other nations to those divine beings, and states explicitly that He kept Israel for Himself. This seems to be part of a concept hinted at elsewhere in the Bible and in postbiblical literature. When God organized the government of the world, He established two tiers: at the top, He Himself, "God of gods (elohei ha-elohim) and Lord of lords" (10:17), who reserved Israel for Himself, to govern personally; below Him, seventy angelic "divine beings" (benei elohim), to whom He allotted the other peoples. The conception is like that of a king or emperor governing the capital or heartland of his realm personally and assigning the provinces to subordinates. |
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38 | Where are today's visions? | Prov 29:18 | gbennett76 | 94488 | ||
Where are today's visions? If they have ceased as some have claimed than are we unrestrained and full of lawlessness. Perhaps if we had a prophet to guide us with visions and revelations(2Cor. 12:1) the church would surely have more unity. |
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39 | Where are today's visions? | Prov 29:18 | gbennett76 | 94503 | ||
Wow you got all that out of one verse! Seems to me the Bible speaks for itself....No visions equals No restraint... Now who is usurping the authority of the bible? | ||||||
40 | Stripping the Bible of Virgin | Is 7:14 | gbennett76 | 93842 | ||
This scripture is often used by christians to say that the Messiah must be born of a virgin. HOWEVER the true interpretation is not virgin but young woman... refer to the TANAKH which is the Jewish translation of the bible. So I would not rely so heavily on this verse as a sure win over. | ||||||
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