Results 241 - 260 of 358
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Results from: Answered Bible Questions, Answers, Unanswered Bible Questions, Notes Author: meusing Ordered by Verse |
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Results | Verse | Author | ID# | |||
241 | A Study of John's Gospel. | John 1:1 | meusing | 43494 | ||
Just on my own. I have several books on Greek: A. T. Robertson, Dana and Mantly, etc. plus an interlinier and a Lexicon. and for Hebrew, I am studying 'Biblical Hebrew step by step' by Mneahem Mansoor. |
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242 | "In beginning was word.." John 1:1 | John 1:1 | meusing | 44780 | ||
From the Translator's Notes : Today's English Version THE WORD OF LIFE 1. Before the world was created, the Word already existed; he was with God, and he was the same as God. 2. From the very begining the Word was with God. 3. Through him God made all things; not one thing in all creation was made without him. 4. The Word was the source of life,(a) and this light brought light to mankind. 5. The light shines in the darkness, and the darkness has never put it out. (a) - What was made had life in union with the Word. Revised Standard Version - 1. In the beginning was the Word, and the Word was with God, and the Word was God. 2. He was in the beginning with God; 3. all things were made through him, and without him was not anything made that was made. 4. In him was life (a) and the life was the light of men. 5. The light shines in the darkness, and the darkness has not overcome it. (a) Or was not anything made. That which has been made was life in him 1.1 Before the world was created, the Word already existed; he was with God, and he was the same as God. [Before the world was created,the Word already existed] represents the Greek "in the beginning was the Word." As the commentaies pointout, John obviously intents that his readers see a parallel between the opening words of his gospel and the opening words of Genesis. "In (the) beginning" refers to the period before creation (creation is not mentioned until verse 3), and so the TEV renders this phrase [before the world was created] (see New English Bible (NEB) "when all things began," NEB alternate rendering "the Word was at creation," and GeCL "In the beginning, before the world was created"). John wants his readers to understand that at whatever point creation began, THE WORD ALREADY EXISTED. In the number of languages it is diffucult to translate literally "in the beginning," since a word such as "beginning" requires some indication of what began. Some translators attempt to use the phrase "in the beginning of the world," but this phrase may not make sense, since in some languages only events begin, and not objects, such as the world. The problem is sometimes avoided by using another type of expresion, for example, "before there was anything" or "when things first came into existance." Other translators prefer to transform the passive expression "the world was created" into and active one, for example, "before God created the world." However, to do so introduces a minor complication, for later in the same passage creation is spoken of as being performed through the Word. Note, however, that in TEV the relation of the Word to creation is clearly indicated as secondary agentcy (verse 3). Some of these problems are overcome in certain laguages by an idiomatic expression which indetifies creation as "in the beginning of life" or "when there was as yet nothing." Such expressions, however, depend entirely on the idiomatic usage in the language into which the translation is made. Otherwise such a rendering can be misleading. ..... |
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243 | "In beginning was word.." John 1:1 | John 1:1 | meusing | 44782 | ||
[He was with God] is literally "and the Word was with God." TEV renders the Greek word "and" by a semicolon, and "the Word" (logos) by [he]. In Greek "the word" is masculine, and so to use a pronoun, as TEV does, makes the clause read more naturally in English. It may be conveniant in some languages to break this first verse into two comletely separate sentences, even though the relation between the sentances is very close. The first sentance would be "Before the world was created, the Word already existed," and the second, "He was with God, and he was the same as God." It is important, however, that the reference to "he" be clear in the second sentence, especially in God as creator is introduced on the first sentence. The meaning of the preposition [with] (Greek [pros]) has occasioned some difficulty, but most commentators and translators apparently favor the meaning "to be with" or "to be in the company of." This preposition often conveys the sense of reciorocity, that is, the Word was not merely in the presence of God, but there existed a mutual and reciprocal relationship between the Word and God. This relationship must be expressed in some languages as "God and the Word were together." In other languages however,an idication of purely spatial relation seems to besufficient,and therefore one may say "the Word was there where God was" or "...in company with God." [He was the same as God] appears in most translations as "the Word was God" (Revised Standard Version(RSV), JB, NAB). NEB renders by "what God was, the Word was" and Mft "the Logos was divine" (Goodspeed(Gdsp)) "the Word was divine". Zurcher Bibel (Zur) has "the Word was God." with afootnote indicating that this means the Word possessed a divine nature. These many differences in translation are due to the Greek sentence structure. In this type of equational sentance in Greek (A equals B) the subject can be distinuished from the predicate by the fact that the subject has the article before it and the predicate does not. Since "God" does not have the article preceding it, "God" is clearly the predicate and "the Word" is the subject. this means that "God" di here the equivalent of an adjective, and this fact justifies the rendering [he] (the Word) [was the same as God]. John is not saying that "the Word" was God the Father, but he is affirming that the same divine predication can be made of "the Word" as can be spoken of as God in the same sense. Many languages have two quite different types pf equational sentences. One type indicates complete indentity in such a sentence as "my husbandis John Smith" or "John Smith is my husband," that is, the two parts of the sentence are completely equivelent. In the second type, however, one may say "John Smith is a teacher" but cannot say "A teacher is John Smith." "A teacher" merly qualifies "John Smith" and indicates the class ofpersons to which he belongs. the latter is precicely the type of equational sentance that occurs in this verse. "God" completely characterizes "the Word" and all that is true of God is true of the Word. This does not mean, however, that the two elements can be inverted, and one can translate "God was the Word" any more than one can make "Love is God" and inversion of the biblical sentence "God is love." It is difficult for some people to recognize that this equational sentence in Greek belongs to the second class because in the predicate the term "God" refers to a unique object. since this type of equational sentance may be misleading with "God" in the predicate, it is better to translate it "the Word was the same as God" or "just what God was that is what the Word also was." In some languages there is an additional problem in this verse and some of the following verses, namely, the problem of tense. In some languages a past tense indcates something which existed in past time but no longer exists. thus, if one translated "he was with God and he was the same as God," the statement would presumably apply to a situation that is no longer true. This possible missunderstanding is avoided in some languages by the use of the so-called perfect tense, which carries the meaning "he has been with God and he has been the same as God" or "He was and still with god, and he is the same as God." In still other languages a so-called "timeless tense" must be used in order to avoid wrong implications with regard to the temporal relations. |
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244 | a Muslim arguement | John 1:3 | meusing | 64069 | ||
The Muslims who told you this seem to have never read the Gospels or the Epistles. Jesus is the Creator of all. He himself said that 'before Abraham was I AM!' He was not created. He who is God, took upon Himself Humanity to bring us back to Himself. | ||||||
245 | salvation and born again. Same thing? | John 3:3 | meusing | 43383 | ||
We are saved by faith. being born again is the work of the Holy Spirit in our life. I like what John Gill wrote ... Nicodemus, according to the general sense of the nation, thought that when the Messiah came, and his kingdom was set up, they should all share in it, without any more ado; they being the descendants of Abraham, and having him for their father: but Christ assures him, that he must be "born again"; in distinction from, and opposition to his first birth by nature; in which he was vile, polluted, carnal, and corrupt, being conceived in sin, and shapen in iniquity, and was a transgressor from the womb, and by nature a child of wrath; and in opposition to, his descent from Abraham, or being born of him, and of his seed; for this would be of no avail to him in this case, nor give him any right to the privileges and ordinances of the kingdom of God, or the Gospel dispensation; see (Matthew 3:9) ; as also to birth by proselytism; for the Jews have a frequent saying F16, that ''one that is made a proselyte, (ymd dlwnv Nwjqk) , "is like a child new born".'' Which they understand, not in a spiritual, but in a civil sense; such being free from all natural and civil relations, and from all obligations to parents, masters F17… And by this phrase our Lord signifies, that no man, either as a man, or as a son of Abraham, or as a proselyte to the Jewish religion, can have any true knowledge of, or right unto, the enjoyment of the kingdom of God, unless he is born again; or regenerated, and quickened by the Spirit of God; renewed in the spirit of his mind; has Christ formed in his heart; becomes a partaker of the divine nature; and in all respects a new creature; and an other in heart, in principle, in practice, and conversation; or unless he be "born from above", as the word is rendered in (#John 3:31) ; that is, by a supernatural power, having the heavenly image stamped on him; and being called with an heavenly calling, even with the high calling of God in Christ Jesus: if this is not the case, a man can have no true knowledge of the kingdom of the Messiah, which is not a temporal and carnal one; it is not of this world, nor does it come with observation; nor can he have any right to the ordinances of it, which are of a spiritual nature; and much less can he be thought to have any true notions, or to be possessed of the kingdom of grace, which lies in righteousness, peace, and joy in the Holy Ghost; or to have either a meetness for, or a right unto the kingdom of glory: though by the following words it seems, that the word is rightly rendered "again", or a second time, as it is by Nounus. FOOTNOTES: F15 Misn. Sanhedrin, c. 11. sect. 1. F16 T. Bab. Yebamot, fol. 22. 1. 48. 2. 62. 1. 97. 2. F17 Vid. Maimon. Issure Bia, c. 14. sect. 11. Eduth, c. 13. sect. 2. |
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246 | what is "god-spel" and "evangelium"? | John 3:16 | meusing | 43153 | ||
Easton's Bible dictionary has this for the word gospel ... a word of Anglo-Saxon origin, and meaning "God's spell", i.e., word of God, or rather, according to others, "good spell", i.e., good news. It is the rendering of the Greek _evangelion_, i.e., "good message." It denotes (1) "the welcome intelligence of salvation to man as preached by our Lord and his followers. (2.) It was afterwards transitively applied to each of the four histories of our Lord's life, published by those who are therefore called 'Evangelists', writers of the history of the gospel (the evangelion). (3.) The term is often used to express collectively the gospel doctrines; and 'preaching the gospel' is often used to include not only the proclaiming of the good tidings, but the teaching men how to avail themselves of the offer of salvation, the declaring of all the truths, precepts, promises, and threatenings of Christianity." It is termed "the gospel of the grace of God" (Acts 20:24), "the gospel of the kingdom" (Matt. 4:23), "the gospel of Christ" (Rom. 1:16), "the gospel of peace (Eph. 6:15), "the glorious gospel," "the everlasting gospel," "the gospel of salvation" (Eph. 1:13). |
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247 | are we going to heaven | John 3:16 | meusing | 44147 | ||
I we believe in Jesus. John 3:16 For God so greatly loved and dearly prized the world that He [even] gave up His only begotten (unique) Son, so that whoever believes in (trusts in, clings to, relies on) Him shall not perish (come to destruction, be lost) but have eternal (everlasting) life. John 3:17 For God did not send the Son into the world in order to judge (to reject, to condemn, to pass sentence on) the world, but that the world might find salvation and be made safe and sound through Him. John 3:18 He who believes in Him [who clings to, trusts in, relies on Him] is not judged [he who trusts in Him never comes up for judgment; for him there is no rejection, no condemnation--he incurs no damnation]; but he who does not believe (cleave to, rely on, trust in Him) is judged already [he has already been convicted and has already received his sentence] because he has not believed in and trusted in the name of the only begotten Son of God. [He is condemned for refusing to let his trust rest in Christ's name.] |
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248 | Heaven or Jerusalem | John 3:16 | meusing | 44183 | ||
yes. Rev 21:1 THEN I saw a new sky (heaven) and a new earth, for the former sky and the former earth had passed away (vanished), and there no longer existed any sea. [Isa. 65:17; 66:22.] Rev 21:2 And I saw the holy city, the new Jerusalem, descending out of heaven from God, all arrayed like a bride beautified and adorned for her husband; Rev 21:3 Then I heard a mighty voice from the throne and I perceived its distinct words, saying, See! The abode of God is with men, and He will live (encamp, tent) among them; and they shall be His people, and God shall personally be with them and be their God. [Ezek. 37:27.] Rev 21:4 God will wipe away every tear from their eyes; and death shall be no more, neither shall there be anguish (sorrow and mourning) nor grief nor pain any more, for the old conditions and the former order of things have passed away. [Isa. 25:8; 35:10.] Rev 21:5 And He Who is seated on the throne said, See! I make all things new. Also He said, Record this, for these sayings are faithful (accurate, incorruptible, and trustworthy) and true (genuine). [Isa. 43:19.] |
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249 | ? Tribes of Israel | John 3:16 | meusing | 47579 | ||
Boy, Annaciah, you ask a lot of questions in one post. 1. The information about the Tribes of Israel is to be found in the Five books of Moses especialy Jacob's(Isaac's) blessing of them in Gen. 49. 2. God alone is the basis for our religion. 3. The book of Acts is about the acts of the Apostles not the tribes of Israel. 4. When the Bible says that a person lived 200 or so years, it means that that person lived 200 or more years. ----------------- P.S. that is the first time I have ever heard the expresion "non-existance happens". Interesting. |
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250 | Different | John 3:16 | meusing | 47727 | ||
Annaciah, since your first statement is false, all the rest of you post is based on falsehood. There was only one LAW. Read 1 Kings 11 to see what God thinks of following different religions. It cost Soloman's decendants the kingdom. Peter said : Acts 4:12 And there is salvation in and through no one else, for there is no other name under heaven given among men by and in which we must be saved. Heb 1:1 IN MANY separate revelations [each of which set forth a portion of the Truth] and in different ways God spoke of old to [our] forefathers in and by the prophets, Heb 1:2 [But] in the last of these days He has spoken to us in [the person of a] Son, Whom He appointed Heir and lawful Owner of all things, also by and through Whom He created the worlds and the reaches of space and the ages of time [He made, produced, built, operated, and arranged them in order]. Heb 1:3 He is the sole expression of the glory of God [the Light-being, the out-raying or radiance of the divine], and He is the perfect imprint and very image of [God's] nature, upholding and maintaining and guiding and propelling the universe by His mighty word of power. When He had by offering Himself accomplished our cleansing of sins and riddance of guilt, He sat down at the right hand of the divine Majesty on high, |
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251 | Different | John 3:16 | meusing | 47836 | ||
Ok, sorry I came on so strong. While Deut. 27 does say that the Children of Israel were to build an alter of stones, he very distictly commanded them to write on them ALL THE WORDS OF THE LAW. 27:3,8. Of course, all the law and even the teachings of Jesus do not provide us the power to keep them. That is only acomplished when we live and abide in Him. If we try to keep the law and even the teachings of Jesus in our own strength, we will fail. That is why Jesus came. that is the truth of the verse at the top of this page (John 3:16). |
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252 | Different | John 3:16 | meusing | 47879 | ||
You asked "Am I his seed and did he come for me?" Neither. our sins seperated us from God. God sent His Son Jesus 'so that whoever believes in (trusts in, clings to, relies on) Him shall not perish (come to destruction, be lost) but have eternal (everlasting) life.' Eph 1:4 just as He chose us in Him before the foundation of the world, that we would be holy and blameless before Him. In love Eph 1:5 He predestined us to adoption as sons through Jesus Christ to Himself, according to the kind intention of His will, Eph 1:6 to the praise of the glory of His grace, which He freely bestowed on us in the Beloved. Eph 1:7 In Him we have redemption through His blood, the forgiveness of our trespasses, according to the riches of His grace |
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253 | Can you go to heaven without Christ. | John 3:18 | meusing | 148665 | ||
Well let us look at the words of Jesus: John 3:18 "He who believes in Him is not judged; he who does not believe has been judged already, because he has not believed in the name of the only begotten Son of God." John the Baptist also said: John 3:36 "He who believes in the Son has eternal life; but he who does not obey the Son will not see life, but the wrath of God abides on him." |
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254 | What does it mean I THIRST in John 19 | John 4:6 | meusing | 39135 | ||
John 4:6 And Jacob's well was there. So Jesus, tired as He was from His journey, sat down [to rest] by the well. It was then about the sixth hour (about noon).7 Presently, when a woman of Samaria came along to draw water, Jesus said to her, Give Me a drink-- He was tired and thirsty. |
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255 | Holy spirits power | John 5:20 | meusing | 44181 | ||
If you know the verse, then you know that He said 'He' refering to His Father. However I think you refer to John 14:12. Joh 14:12 Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater works than these shall he do; because I go unto my Father. John Calvin explained : And shall do greater works than these. Many are perplexed by the statement of Christ, that the Apostles would do greater works than he had done. I pass by the other answers which have been usually given to it, and satisfy myself with this single answer. First, we must understand what Christ means; namely, that the power by which he proves himself to be the Son of God, is so far from being confined to his bodily presence, that it must be clearly demonstrated by many and striking proofs, when he is absent. Now the ascension of Christ was soon afterwards followed by a wonderful conversion of the world, in which the Divinity of Christ was more powerfully displayed than while he dwelt among men. Thus, we see that the proof of his Divinity was not confined to the person of Christ, but was diffused through the whole body of the Church. Because I go to the Father. This is the reason why the disciples would do greater things than Christ himself. It is because, when he has entered into the possession of his kingdom, he will more fully demonstrate his power from heaven. Hence it is evident that his glory is in no degree diminished, because, after his departure, the Apostles, who were only his instruments, performed more excellent works. What is more, in this manner it became evident that he sitteth at the right hand of the Father, that every knee may bow before him, (Philippians 2:10.) |
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256 | Why study the Bible? | John 5:39 | meusing | 40193 | ||
Jesus said ... John 5:39 You search and investigate and pore over the Scriptures diligently, because you suppose and trust that you have eternal life through them. And these [very Scriptures] testify about Me! |
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257 | John11:7-16 | John 11:7 | meusing | 72819 | ||
John Henry : (3.) Christ's answer to this objection (Joh_11:9, Joh_11:10): Are there not twelve hours in the day? The Jews divided every day into twelve hours, and made their hours longer or shorter according as the days were, so that an hour with them was the twelfth part of the time between sun and sun; so some. Or, lying much more south than we, their days were nearer twelve hours long than ours. The divine Providence has given us day-light to work by, and lengthens it out to a competent time; and, reckoning the year round, every country has just as much daylight as night, and so much more as the twilights amount to. Man's life is a day; this day is divided into divers ages, states, and opportunities, as into hours shorter or longer, as God has appointed; the consideration of this should make us not only very busy, as to the work of life (if there were twelve hours in the day, each of them ought to be filled up with duty, and none of them trifled away), but also very easy as to the perils of life; our day shall be lengthened out till our work be done, and our testimony finished. This Christ applies to his case, and shows why he must go to Judea, because he had a clear call to go. For the opening of this, [1.] He shows the comfort and satisfaction which a man has in his own mind while he keeps in the way of his duty, as it is in general prescribed by the word of God, and particularly determined by the providence of God: If any man walk in the day, he stumbles not; that is, If a man keep close to his duty, and mind that, and set the will of God before him as his rule, with an impartial respect to all God's commandments, he does not hesitate in his own mind, but, walking uprightly, walks surely, and with a holy confidence. As he that walks in the day stumbles not, but goes on steadily and cheerfully in his way, because he sees the light of this world, and by it sees his way before him; so a good man, without any collateral security or sinister aims, relies upon the word of God as his rule, and regards the glory of God as his end, because he sees those two great lights, and keeps his eye upon them; thus he is furnished with a faithful guide in all his doubts, and a powerful guard in all his dangers, Gal_6:4; Psa_119:6. Christ, wherever he went, walked in the day, and so shall we, if we follow his steps. [2.] He shows the pain and peril a man is in who walks not according to this rule (Joh_11:10): If a man walk in the night, he stumbles; that is, If a man walk in the way of his heart, and the sight of his eyes, and according to the course of this world, - if he consult his own carnal reasonings more than the will and glory of God, - he falls into temptations and snares, is liable to great uneasiness and frightful apprehensions, trembles at the shaking of a leaf, and flees when none pursues; while an upright man laughs at the shaking of the spear, and stands undaunted when ten thousand invade. See Isa_33:14-16, he stumbles, because there is no light in him, for light in us is that to our moral actions which light about us is to our natural actions. He has not a good principle within; he is not sincere; his eye is evil. Thus Christ not only justifies his purpose of going into Judea, but encourages his disciples to go along with him, and fear no evil. |
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258 | John11:8 I see | John 11:8 | meusing | 72817 | ||
John Gill coments: Joh 11:8 - His disciples said unto him, master,.... Addressing him very reverently, and with great concern for his safety, as well as their own: the Jews of late, or but now, sought to stone thee; as they had attempted to do twice in a very little time; see Joh_8:59; and goest thou thither again? where there are so many enemies; and so much danger, and but little hope of doing much good; whereas here he was among his friends, and in safety, and very useful. |
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259 | Paganism seems to fit what i do believe | John 14:6 | meusing | 44942 | ||
Everyone believes or disbelieves in something. The important thing is believing in the truth. If a car is on fire, believing that a bucket has water in it will not stop an explosion if the liquid in the bucket is realy gasolene if it is thrown on the fire (in belief the gas is water). The fact are, 1. there is a God to whom we will answer to. 2. there is no way for us to get into heaven on our own good works. 3. Jesus has come to take the punishment that we deserve so we can be free and clean. If you do not believe this you will still have to stand before God. the question is will you be standing on your own merits or in the merit of Jesus. |
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260 | If you have never learned of the Trinity | John 14:26 | meusing | 166374 | ||
the Trinity is involved in our salvation. God the Father sends the Holy Spirit of God to teach us about Jesus. | ||||||
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