Results 221 - 240 of 420
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Results from: Answers On or After: Thu 12/31/70 Author: Radioman2 Ordered by Verse |
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Results | Verse | Author | ID# | |||
221 | 1. Summary.Teachings of Kenneth Copeland | Matt 24:11 | Radioman2 | 94273 | ||
12a. NOTES: The Teachings of Kenneth Copeland STATEMENT DC755-2 WHAT'S WRONG WITH THE FAITH MOVEMENT? (Part Two): The Teachings of Kenneth Copeland by Hank Hanegraaff and Erwin M. de Castro NOTES 1 Kenneth Copeland, "The Word in My life...," Kenneth Copeland Ministries Catalog (Fort Worth: Kenneth Copeland Ministries, n.d.), 3. 2 Kenneth Copeland, The Music of Ministry (Fort Worth: Kenneth Copeland Ministries, 1991, audiotape #53-0018), side 1. 3 Due to space limitations, this article will confine its focus on areas of Copeland's teachings that form the framework for positive confession, which in turn provide the mechanism for the "health and wealth" gospel. Attempts to contact Copeland to resolve any possible misunderstanding of his teachings have been unsuccessful. Still, every effort has been made to present and evaluate Copeland's views as accurately and fairly as possible. 4 Living to Give (pamphlet) (Fort Worth: Kenneth Copeland Ministries, n.d.), 4. 5 Charles Farah, "A Critical Analysis: The 'Roots and Fruits' of Faith-Formula Theology," PNEUMA: The Journal of the Society for Pentecostal Studies, Spring 1981, 15; cited in Bruce Barron, The Health and Wealth Gospel (Downers Grove, IL: InterVarsity Press, 1987), 183. 6 Living to Give, 4. 7 Ibid., 5. 8 Ibid., 8. 9 D. R. McConnell, A Different Gospel (Peabody, MA: Hendrickson Publishers, 1988), 95. Benny Hinn, Jerry Savelle, and Charles Capps number among those Faith teachers who have been profoundly impacted by Copeland. 10 Ibid., 135-42. 11 Kenneth Copeland, The Force of Faith (Fort Worth: KCP Publications, 1989), 10. 12 Forces of the Recreated Human Spirit (Fort Worth: Kenneth Copeland Ministries, 1982), 8. 13 Kenneth Copeland, The Laws of Prosperity (Fort Worth: Kenneth Copeland Publications, 1974), 18-19. 14 Kenneth Copeland, Freedom from Fear (Fort Worth: KCP Publications, 1983), 11. 15 Ibid., 12. 16 Kenneth Copeland, Spirit, Soul and Body I (Fort Worth: Kenneth Copeland Ministries, 1985, audiotape #01-0601), side 1. 17 Kenneth Copeland, Authority of the Believer II (Fort Worth: Kenneth Copeland Ministries, 1987, audiotape #01-0302), side 1. 18 Kenneth Copeland, The Power of the Tongue (Fort Worth: KCP Publications, 1980), 4. 19 Forces of the Recreated Human Spirit, 15; cf. 14. 20 Ibid., 17. 21 The Analytical Greek Lexicon (Grand Rapids: Zondervan Publishing House, 1970), 419. 22 Copeland, Spirit, Soul and Body I, side 1. 23 Kenneth Copeland ministry letter, 21 July 1977. 24 Kenneth Copeland, Praise-a-Thon, TBN, 1988. Copeland has, in another instance, stated that God "is not a failure" (Kenneth Copeland, The Troublemaker [Fort Worth, TX: Kenneth Copeland Publications, n.d.], 23). 25 Kenneth Copeland, Following the Faith of Abraham I (Fort Worth: Kenneth Copeland Ministries, 1989, audiotape #01-3001), side 1. 26 Copeland, Following the Faith of Abraham I, side 1. 27 Kenneth Copeland, Our Covenant with God (Fort Worth: KCP Publications, 1987), 7-8. 28 Kenneth Copeland, Authority of the Believer IV (Fort Worth: Kenneth Copeland Ministries, 1987, audiotape #01-0304), side 1. 29 Cf. James M. Kinnebrew, The Charismatic Doctrine of Positive Confession: A Historical, Exegetical, and Theological Critique (doctoral dissertation, Mid-America Baptist Seminary, 1988), 157. 30 R. Laird Harris, Gleason L. Archer, Jr., and Bruce K. Waltke, eds., Theological Wordbook of the Old Testament, 2 vols. (Chicago: Moody Press, 1981), 1:192. 31 Millard J. Erickson, Christian Theology (Grand Rapids: Baker Book House, 1988), 510; cf. 514. 32 Copeland, Walking in the Realm of the Miraculous, 74-76. Copeland's understanding of these terms, derived from the Greek word zoe (life), is similar to that of ancient Gnostics. See Rudolf Bultmann, "Zoe in Greek Usage," Theological Dictionary of the New Testament (abridged in one volume), ed. by Geoffrey W. Bromiley (Grand Rapids: Wm. B. Eerdmans Publishing Co./Paternoster Press, 1985), 291. 33 Ibid., 74. 34 Ibid., 76. 35 Ibid., 74. 36 Copeland, Our Covenant with God, 9. 37 Kenneth Copeland, The Image of God in You III (Fort Worth: Kenneth Copeland Ministries, 1989, audiotape #01-1403), side 1. 38 Kenneth Copeland, Inner Image of the Covenant (Fort Worth: Kenneth Copeland Ministries, 1985, audiotape #01-4406), side 1. 39 Kenneth Copeland, God's Covenant with Man II (Fort Worth: Kenneth Copeland Ministries, 1985, audiotape #01-4404), side 1. 40 Ibid. |
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222 | 1. Summary.Teachings of Kenneth Copeland | Matt 24:11 | Radioman2 | 94274 | ||
12b. NOTES: The Teachings of Kenneth Copeland STATEMENT DC755-2 NOTES (continued) 41 Ibid. 42 Copeland, Our Covenant with God, 10. 43 Ibid., 10-11. 44 Ibid., 15. 45 Ibid., 10. 46 See Elmer A. Martens, God's Design: A Focus on Old Testament Theology (Grand Rapids: Baker Book House, 1981), 72-73. Cf. William Dyrness, Themes in Old Testament Theology (Downers Grove, IL: InterVarsity Press, 1979); and George Mendenhall, "Covenant Forms in Israelite Tradition," The Biblical Archaeologist, September 1954, 50-76. 47 Kenneth Copeland, "The Abrahamic Covenant" (Fort Worth: Kenneth Copeland Ministries, 1985, audiotape #01-4405), side 1. 48 Copeland, God's Covenants with Man II, side 2. 49 Copeland, The Abrahamic Covenant, side 1. 50 Kenneth Copeland, What Happened from the Cross to the Throne (Fort Worth: Kenneth Copeland Ministries, 1990, audiotape #02-0017), side 1. 51 Copeland, The Image of God in You III, side 1. 52 Ibid., side 2. 53 Copeland, The Power of the Tongue, 9-10. 54 Ibid. 55 Copeland, The Abrahamic Covenant, side 2. ____________________ (www.equip.org/free/DC755-2.htm) matt2411 |
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223 | Searching for the truth | Matt 24:14 | Radioman2 | 80259 | ||
'The concept that Christ could return at "any moment" since His departure back to heaven is simply not taught anywhere in the entire Bible.' - - - - - - - - - - Does the Bible Teach an "Any Moment" Rapture? I will address your first question: "1. Jesus will come again only after several events have come to past as stated in the bible. So, He will not come to-night, next week nor the week after?" - - - - - - - - - - 'WHAT ABOUT IMMINENCY? '...the doctrine of imminency is nowhere taught in Scripture. The concept that Christ could return at "any moment" since His departure back to heaven is simply not taught anywhere in the entire Bible. Not one of the passages used to sustain imminency, actually teach imminency. Expectancy, yes. Imminency (an any-moment rapture), no. If imminency had been the concept that the writers had wanted to convey, it could have and would have been clearly stated (in fact 19th century promoters of pretribulationism initially taught expectancy rather than imminency for this reason). In addition, there were many events prophesied by Christ, known throughout the Christian world at that time, that still had to occur before He could return, such as the destruction of the Temple (Lk. 21:6) and the death of Peter (Jn. 21:18-19). Imminency was an impossibility until the Temple was destroyed in 70 A.D. 'Likewise, Christ taught that His rescue of the elect of God will occur "on the same day" that His wrath will begin upon the wicked that remain (Lk 17:26-30). There is no gap of time between the rapture and His wrath. If the seventieth week of Daniel is really the wrath of God, as pretribulationism maintains, and the seventieth week begins with Israel's covenant with Antichrist (Dan. 9:27), then Israel must be back in the land and Antichrist must be on the world scene before the Rapture, a simple deduction which once again destroys the unbiblical concept of imminency. But the prewrath position has no problem with any of these passages, including Revelation 12:12, where the persecution of Antichrist against the "elect" of God during the great tribulation is not called the wrath of God, but rather, the wrath of Satan. Pretribulationism makes Antichrist's persecution of God's elect the wrath of God. Prewrath rapturism sees this great persecution as the wrath of Satan (Rev. 12:12 being the proof text). Antichrist's persecution of God's elect is never the wrath of God (Mt. 24:21-22; Rev. 12:7; 13:7; 14:12-13).' (Questions for a Pretribulationist 'By Robert Van Kampen and Rev. Roger Best) (http://www.solagroup.org/articles/endtimes/et_0006.html) |
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224 | Why did Jesus say "never again?" | Matt 24:21 | Radioman2 | 78685 | ||
You write: "If time is to end at the end of the tribulation..." If time is to end? The King James Version says: "that there should be time no longer:" Re 10:6 (KJV) And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer: The NASB says: "that there will be DELAY no longer, " NASB Revelation 10:6 and swore by Him who lives forever and ever, WHO CREATED HEAVEN AND THE THINGS IN IT, AND THE EARTH AND THE THINGS IN IT, AND THE SEA AND THE THINGS IN IT, that there will be delay no longer, The Amplified Bible says: "that NO MORE TIME SHOULD INTERVENE and there should be NO MORE WAITING OR DELAY." AMPLIFIED Revelation 10:6 And swore in the name of (by) Him Who lives forever and ever, Who created the heavens (sky) and all they contain, and the earth and all that it contains, and the sea and all that it contains. [He swore] that no more time should intervene and there should be no more waiting or delay, If time is to end? NASB Revelation 22:2 in the middle of its street. On either side of the river was the tree of life, bearing twelve kinds of fruit, yielding its fruit every month; and the leaves of the tree were for the healing of the nations. Note: "yielding its fruit every MONTH." |
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225 | Searching for the truth | Matt 24:30 | Radioman2 | 80669 | ||
OLIVET DISCOURSE -- Matthew 24 Combined Sequence of Events WARNING to God's elect. Matthew 24:4. FALSE CHRISTS. 24:5. WARS. 24:6. FAMINES. 24:7. THE GREAT TRIBULATION. 24:9,21. --Against God's Elect. 24:21. --Death. 24:9,22. --Apostasy. 24:10,24. SIGN OF THE END OF THE AGE. Sun, Moon and Stars. 24:29. SIGN OF CHRIST'S COMING. Like Lightning. 24:30,27. THE COMING OF CHRIST. 24:30. THE DELIVERANCE OF CHRIST'S ELECT. The Rapture. 24:13,31. THE WRATH OF GOD. 24:14, 37-39. The End of the Age or The Day of the Lord. (From page 89, "THE RAPTURE QUESTION Answered: Plain and Simple," by Robert Van Kampen, Fleming H. Revell, 1997) For much more detailed information, go to (www.solagroup.org/). |
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226 | Searching for the truth | Matt 24:30 | Radioman2 | 80670 | ||
"2. The Olivet Discourse "It was the Lord, Jesus Christ, who taught about the sign of His second coming on the Mount of Olives during the final week of His life on earth. What He said ought to parallel what the Scripture teaches in other places, since Christ is the author of the visions of Daniel (cf. Dan. 10:5-6; compare with Rev. 1:13-16), the instruction in the Olivet Discourse (Matt. 24:1:1ff) and the book of Revelation (cf. Rev. 1:1ff). When the *sequence* in Matthew 24:3-31 is examined, it will be found to parallel what Paul taught in I Thessalonians 4-5 and II Thessalonians, particularly chapters one and two, and what we read in Revelation. (...) "4. The Book of Revelation "If Daniel gives us the time frame for the end times and the Olivet Discourse gives us a thumbnail sketch of the *sequence* of the end times, then Revelation gives us the details" (emphasis added) (www.solagroup.org/). - - - - - - - - - - FytRobert: I hope you will find this supplemental information to be of use. Grace and peace, Radioman2 |
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227 | Searching for the truth | Matt 24:30 | Radioman2 | 80782 | ||
FytRobert: You're welcome. Glad I was able to help. Radioman2 |
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228 | what did "why have U forsaken me" mean? | Matt 27:46 | Radioman2 | 93993 | ||
Jesus did not become a sinner (as some suggest). 2 Cor 5:21 "'sin for us.' God the Father, using the principle of imputation, treated Christ as if He were a sinner though He was not, and had Him die as a substitute to pay the penalty for the sins of those who believe in Him. On the cross, He did not become a sinner (as some suggest), but remained as holy as ever. He was treated as if He were guilty of all the sins ever committed by all who would ever believe, though He committed none. The wrath of God was exhausted on Him and the just requirement of God's law met for those for whom He died." (p. 1772, MacArthur Study Bible, Word Publishing, 1997) |
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229 | Matthew 28:19 and Acts 2:38 Which one is | Matt 28:19 | Radioman2 | 76054 | ||
Was Jesus wrong when He said, "baptizing them in the name of the Father and the Son and the Holy Spirit"? NASB Matthew 28:19 "Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit," |
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230 | Why did Jesus not want to be known? | Mark 3:12 | Radioman2 | 78317 | ||
'Jesus did not permit the demons to make him known because the time for such disclosure was not yet at hand, and such a revelation would have certainly been misunderstood by the people. In all likelihood, if the people had understood him early on to be the Son of God, or Messiah, they would have reduced his mission to one of political deliverance from Roman oppression (cf. John 6:15). Jesus wanted to avoid, as much as possible, any premature misunderstanding about who he was and what he was doing. However, at the end of his ministry, he did not deny such a title when the high priest asked him (14:61-62).' Study note at Mark 3:12. New English Translation (http://www.netbible.com) (http://www.bible.org/cgi-bin/netbible.pl#note_7) |
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231 | Die daily for Paul | Mark 8:34 | Radioman2 | 80410 | ||
"Every day I am in danger of death!" Otherwise, what do people mean by being baptized on behalf of the dead? If the dead are not raised at all, why are people baptized on their behalf? [30] Why am I in danger every hour? [31] I protest, brothers, by my pride in you, which I have in Christ Jesus our Lord, I DIE EVERY DAY! [32] What do I gain if, humanly speaking, I fought with beasts at Ephesus? If the dead are not raised, "Let us eat and drink, for tomorrow we die." 1 Cor. 15:29-32 (ESV) (Emphasis added.) "Never read a Bible verse. That's right, never read a Bible verse. Instead, always read a paragraph -- at least" (Never Read a Bible Verse by Gregory Koukl) [My next post will amplify this quote.] Both in the immediate paragraph (1 Cor. 15:29-32) and in this chapter, the context in which we read "I die daily" speaks of literal, physical death. In the entire 15th chapter the main topics under discussion are death and resurrection. So, taken in context, "I die daily" is speaking of physical -- not spiritual or figurative -- death. If the dead are not raised at all, then why are they baptized for them? 15:30 Why too are we in danger every hour? 15:31 EVERY DAY I AM IN DANGER OF DEATH! 1 Cor. 15:29b-31a, 32b (New English Translation) (Emphasis added.) "15:30,31 I die daily. Paul continually risked his life in self-sacrificing ministry. Why would he risk death daily, even hourly, if there were no life after death, no reward, and no eternal joy for all his pain?" (MacArthur Study Bible, Word Publishing, 1997) "15:31 I die daily. Paul was exposed to so many physical dangers and to such violent attacks on himself and on his teachings that 'daily' cannot be an exaggeration." (Ryrie Study Bible, Moody Press, 1976, 1978) |
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232 | Die daily for Paul | Mark 8:34 | Radioman2 | 80411 | ||
"Every day I am in danger of death!" Otherwise, what do people mean by being baptized on behalf of the dead? If the dead are not raised at all, why are people baptized on their behalf? [30] Why am I in danger every hour? [31] I protest, brothers, by my pride in you, which I have in Christ Jesus our Lord, I DIE EVERY DAY! [32] What do I gain if, humanly speaking, I fought with beasts at Ephesus? If the dead are not raised, "Let us eat and drink, for tomorrow we die." 1 Cor. 15:29-32 (ESV) (Emphasis added.) "Never read a Bible verse. That's right, never read a Bible verse. Instead, always read a paragraph -- at least" (Never Read a Bible Verse by Gregory Koukl) [My next post will amplify this quote.] Both in the immediate paragraph (1 Cor. 15:29-32) and in this chapter, the context in which we read "I die daily" speaks of literal, physical death. In the entire 15th chapter the main topics under discussion are death and resurrection. So, taken in context, "I die daily" is speaking of physical -- not spiritual or figurative -- death. If the dead are not raised at all, then why are they baptized for them? 15:30 Why too are we in danger every hour? 15:31 EVERY DAY I AM IN DANGER OF DEATH! 1 Cor. 15:29b-31a, 32b (New English Translation) (Emphasis added.) "15:30,31 I die daily. Paul continually risked his life in self-sacrificing ministry. Why would he risk death daily, even hourly, if there were no life after death, no reward, and no eternal joy for all his pain?" (MacArthur Study Bible, Word Publishing, 1997) "15:31 I die daily. Paul was exposed to so many physical dangers and to such violent attacks on himself and on his teachings that 'daily' cannot be an exaggeration." (Ryrie Study Bible, Moody Press, 1976, 1978) |
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233 | Die daily for Paul | Mark 8:34 | Radioman2 | 80413 | ||
"Never read a Bible verse. That's right, never read a Bible verse. Instead, always read a paragraph–at least" - - - - - - - - - - Never Read a Bible Verse by Gregory Koukl 'If there was one bit of wisdom, one rule of thumb, one single skill I could impart, one useful tip I could leave that would serve you well the rest of your life, what would it be? What is the single most important practical skill I've ever learned as a Christian? 'Here it is: Never read a Bible verse. That's right, never read a Bible verse. Instead, always read a paragraph–at least. 'When I'm on the radio, I use this simple rule to help me answer the majority of Bible questions I'm asked, even when I'm totally unfamiliar with the verse. It's an amazingly effective technique you can use, too. 'I read the paragraph, not just the verse. I take stock of the relevant material above and below. Since the context frames the verse and gives it specific meaning, I let it tell me what's going on. 'This works because of a basic rule of all communication: Meaning always flows from the top down, from the larger units to the smaller units, not the other way around. The key to the meaning of any verse comes from the paragraph, not just from the individual words' (www.str.org/free/studies/neverrea.htm). |
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234 | Romans2:14 Can Nonbelievers goto Heaven? | Mark 10:18 | Radioman2 | 103221 | ||
No one is good except God alone. Your workmate is NOT a good person. He is NOT following the Law. jultox: "my aethist work mate who believes that if they are a 'Good' person..." Scripture is its own best commentary. Let the Bible itself answer your question. You workmate is not a "good" person. None of us are. No one is good except God alone. None is righteous. All have sinned - ALL! Mark 10:18 (ESV) And Jesus said to him, "Why do you call me good? No one is good except God alone. Romans 3:10-11 (ESV) as it is written: "None is righteous, no, not one; [11] no one understands; no one seeks for God. Romans 3:23 (ESV) for all have sinned and fall short of the glory of God, Your workmate is not following the law. Even if he were following the law, that would not save him. Romans 3:20 (ESV) For by works of the law no human being will be justified in his sight, since through the law comes knowledge of sin. AMPLIFIED Romans 3:20 For no person will be justified (made righteous, acquitted, and judged acceptable) in His sight by observing the works prescribed by the Law. For [the real function of] the Law is to make men recognize and be conscious of sin [not mere perception, but an acquaintance with sin which works toward repentance, faith, and holy character]. AMPLIFIED Romans 3:28 For we hold that a man is justified and made upright by faith independent of and distinctly apart from good deeds (works of the Law). [The observance of the Law has nothing to do with justification.] Grace to you, Radioman2 |
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235 | The "short " ending of Mark? | Mark 16:8 | Radioman2 | 85368 | ||
Just Read Mark: [Thank you for a truly excellent, stimulating question. The apparent discrepancy between Matthew 28 and Mark 16 is something I had never before noticed. Thanks for pointing it out. As a result, I went digging for an answer, found one at www.carm.org, and am quoting it here. --Radioman2] You write: "The angel proclaims the resurrection, but the 3 women fail to spread the news. This contradicts the other gospels. It also makes me question the truth of the witness: how reliable is their story if they, for instance, don't proclaim the news until much later? Is there something being overlooked here?" 'Did or did not the women tell what happened? 'Matt 28:8; Mark 16:8; Luke 24:9; John 20:18 '1. They told what happened '(Matthew 28:8) - "And they departed quickly from the tomb with fear and great joy and ran to report it to His disciples." '(Luke 24:9) - "and returned from the tomb and reported all these things to the eleven and to all the rest." '(John 20:18) - "Mary Magdalene *came, announcing to the disciples, "I have seen the Lord," and that He had said these things to her." '2. They said nothing '(Mark 16:8) - "And they went out and fled from the tomb, for trembling and astonishment had gripped them; and they said nothing to anyone, for they were afraid." 'The best explanation is that the women initially said nothing (Mark 16:8) and then later told the disciples what they saw (Matthew 28:8; Luke 24:9).' [Matthew 28:8-10 (ESV) So they departed quickly from the tomb with fear and great joy, and ran to tell his disciples. [9] And behold, Jesus met them and said, "Greetings!" And they came up and took hold of his feet and worshiped him. [10] Then Jesus said to them, "Do not be afraid; go and tell my brothers to go to Galilee, and there they will see me."] 'It would make sense that they were frightened and didn't know what to do or say. But then later, of course, they spoke up. The John 20:18 account is chronologically later than the other references and is not relevant in this difficulty. 'Please see the Resurrection Chronology page to see how the verses fit together.' To read more go to: (http://www.carm.org/diff/Mark16_8.htm) [As for the other questions in your post (to which I am replying) I believe Pastor Glenn has already given sound, scriptural answers to them.] |
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236 | purpose of christmas | Luke 2:20 | Radioman2 | 103737 | ||
I know of no place in the Scriptures where we are plainly told to celebrate Christmas (i.e., the birth of Jeus). Grace to you, Radioman2 |
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237 | Joseph: Jesus' father? | Luke 2:33 | Radioman2 | 76050 | ||
Luke 2:33 (NET) So the child's father[3] and mother were amazed at what was said about him. Footnote 3. tc Most mss (A Q Y 053 Ë13 Byz it) read "Joseph"; in favor of the reading "his father" (Í B D L W 1 700 1241 et pauci) is both the fact that Mary is not named at this point and that "Joseph" is an obviously motivated reading, intended to prevent confusion over the virgin conception of Christ. New English Translation (http://www.netbible.com) |
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238 | Arethere women prophets today? | Luke 2:36 | Radioman2 | 89308 | ||
There are places (plural) where the Bible mentions women (plural) as preachers (plural). The word prophetess is mentioned a total of 8 times in the entire Bible. If you look up the references, you will see in most cases that not only is the word prophetess mentioned, but also the name of the prophetess is given. Bear in mind that "to prophesy" means "to preach (tell forth)" as well as "to tell the future (forth-tell)". The references to prophetesses are as follows: Exod 15:20; Judges 4:4; 2Kings 22:14; 2Chr 34:22; Neh 6:14; Isa 8:3; Luke 2:36; Rev 2:20 In short, yes there is more than one woman preacher (prophet) in the Bible. |
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239 | woman to preach | Luke 2:36 | Radioman2 | 103536 | ||
There are places (plural) where the Bible mentions women (plural) as preachers (plural). The word prophetess is mentioned a total of 8 times in the entire Bible. If you look up the references, you will see in most cases that not only is the word prophetess mentioned, but also the name of the prophetess is given. Bear in mind that "to prophesy" means "to preach (tell forth)" as well as "to tell the future (forth-tell)". The references to prophetesses are as follows: Exod 15:20; Judges 4:4; 2Kings 22:14; 2Chr 34:22; Neh 6:14; Isa 8:3; Luke 2:36; Rev 2:20 |
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240 | is fasting for today? | Luke 5:33 | Radioman2 | 80125 | ||
Fasting is nowhere commanded in the Torah. However, there is sufficient justification for fasting in biblical times and, in fact, in modern times as well. - - - - - - - - - - Fasting is defined as "abstinence from food and/or drink as an element of private or public religious devotion. Fasting is nowhere commanded in the Torah and, in fact, is never attested earlier than the time of the judges of Israel (cf. Judges 20:26). The fact that Jesus and the disciples sanctioned it by their own example (Matt 4:2; Acts 13:2-3), however, is sufficient justification for its practice in biblical times and, in fact, in modern times as well. (...) "Jesus equates supplication and fasting when he teaches that the removal of mountains comes about only by prayer and fasting (Matt 17:21). The godly prophetess Anna looked for the redemption of Israel with supplicatory prayer and fasting (Luke 2:37 ). Before Paul and Barnabas appointed elders for the various churches, they committed them to the Lord with prayer and fasting (Acts 14:23). In all these instances there is the clear implication that fasting is an effective adjunct to petition. "The purpose of fasting is never explicitly stated in Scripture but its connection to penitence, mourning, and supplication suggests a self-denial that opens one to God and to the immaterial aspects of life. Inasmuch as food and drink typify life in the flesh and all its demands and satisfactions, their absence or rejection speaks to the reality of a higher dimension, one in which the things of the spirit predominate. The theology of fasting, then, is a theology of priorities in which believers are given the opportunity to express themselves in an undivided and intensive devotion to the Lord and to the concerns of the spiritual life." Eugene H. Merrill Bibliography. John E. Baird, What the Bible Says About Fasting; R. D. Chatham, Fasting: A Biblical-Historical Study; Joseph F. Wimmer, Fasting in the New Testament: A Study in Biblical Theology. Baker's Evangelical Dictionary of Biblical Theology . Edited by Walter A. Elwell. Published by Baker Books (http://bible.crosswalk.com/Dictionaries/BakersEvangelicalDictionary/) |
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