Results 41 - 53 of 53
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Results from: Notes Author: Simchat Torah Ordered by Date |
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Results | Verse | Author | ID# | |||
41 | self control / spirit control | 1 Cor 9:25 | Simchat Torah | 53292 | ||
Shalom Johnny; As Yeshua said, all the law and prophets hang on these two commands, Love God and Love your neighbor. While many interpret this to mean that these are the only two commands that need to be followed, while others, myself included believe that the Torah teaches you how to Love God and Love your neighbor. Therefore the Torah stands, by this interpretation. In the passages that you quote about Yeshua “breaking” the Shabbat. Yeshua did not “break” the Shabbat, he was violating the additional commands of Torah that the Pharisees created “This was called building a fence around the Torah”. The Pharisees had created an additional set of Traditions that Yeshua did not recognize. When Yeshua used the terms abolish and fulfill, he is using terms used in Rabbinic arguments. To abolish the Torah means to give a false interpretation of the Torah, while to fulfill it means to give a correct interpretation. (Again, cultural context is necessary for understanding the words) Yeshua is saying that he came to give a correct interpretation of the Torah, which is the context of the remaining chapter as he continues to expand on the meanings of the Torah. For instance, the Torah says not to kill, he fulfills this command by stating that if you hate your brother, you have killed him. Because of the culture in which we live in, it is not possible to follow all of the commands of Torah such as your example of stoning someone for Shabbat violation (btw, the only violation of the Shabbat that brings the death sentence is making a fire or gathering wood). Our desire is to live in a nation where the commands of the Torah are the laws of the country, but this is not available today, not even in the land of Israel. So we follow the commands of Torah as best as possible, knowing that we cannot do them all. Many confuse the term Torah with Law, the Hebrew word does not mean law but teachings. The translation into Law is a result of the use of the Greek word nomos to translate Torah. The term law brings a negative view of Torah rather than a positive view as it should be. Law is the rules of a government binding on the people where violation is punished. Torah is the teachings of a parent to his children where violation is disciplined. Within Law there is no room for growth. Torah allows for growth. A child grows and learns how to take care of his responsibilities, just as we are to in the Torah. Shalom Simchat Torah |
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42 | self control / spirit control | 1 Cor 9:25 | Simchat Torah | 53291 | ||
Shalom Mommapbs; Thank you for the welcome, I have been impressed with the politeness and sincerity in the forums and am thankful for the warm welcome you and everyone else have given to me. I know that my beliefs are quit a bit different from most in this forum but I hope that I can learn from others and that I can contribute to others in their learning as well. Concerning the comments above. While many believe the “messiah” (Meshiach in Hebrew which means “anointed”) in Daniel 9:25 to be Yeshua/Jesus, but this is an interpretation. I always stress that we must make a distinction between what the passage actually says and how we interpret it. I do not believe that this “messiah” is referring to Yeshua as this anointed will set up the abomination in the Temple. I believe that the anointed one in this verse to be one of the Ceasers. While it seems strange for us to think of a non-Jew as a “Messiah”, Isaiah 45:1 identifies Cyrus, the Persian King, as a Messiah. Isaiah 45:1 "This is what the LORD says to his anointed, to Cyrus, whose right hand I take hold of to subdue nations before him and to strip kings of their armor, to open doors before him so that gates will not be shut: Daniel 9:25 does not identify the Messiah but some interpret it as Yeshua and others as Ceaser, basing the interpretation on the surrounding verses and how they are interpreted. I hope this explains my position on my previous statement. Shalom Simchat Torah |
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43 | self control / spirit control | 1 Cor 9:25 | Simchat Torah | 53273 | ||
Shalom Joe; Thank you very much for the welcome. I was recently introduced to this forum and have found it very interesting. It is always great to discuss scripture from differing point of views. I find it interesting that Christians have such a wide range of views when it comes to the Torah, some say they are still in effect while others say they are not. Others say they are only for the Jews and not for the gentiles. I find your belief that the moral laws are still for us today refreshing, after all who knows morality better than God himself. I actually hold to a more stricter view of Torah than most in this forum and would like to share a couple of observations from the scripture with you and others. You said in your post; For us, as post-Christ people of God, the ceremonial and sacrificial aspects of the Law have been abolished (Ephesians), because Jesus as our mediator makes unnecessary the ceremonial rituals to approach an infinitely holy God (Ephesians 2:13-16), and because Hebrews 10 makes clear that the sacrifices were but a foreshadowing of the atonement that is found in Christ alone. Let me post what Yeshua said in Matthew 5; 17 "Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. 18 I tell you the truth, until heaven and earth disappear, not the smallest letter, not the least stroke of a pen, will by any means disappear from the Law until everything is accomplished. 19 Anyone who breaks one of the least of these commandments and teaches others to do the same will be called least in the kingdom of heaven, but whoever practices and teaches these commands will be called great in the kingdom of heaven. According to Yeshua, not one jot or tittle will pass from the law until heaven and earth are destroyed and that we are to teach them. About the sacrifices, we do not do sacrifices today because the Temple is not standing. But when it was, even Paul was there doing sacrifices as we see in Acts 21. 20 When they heard this, they praised God. Then they said to Paul: "You see, brother, how many thousands of Jews have believed, and all of them are zealous for the law. The believers in Yeshua were still zealous for the law. The passage continues stating that these zealots for the law have heard that Paul was teaching against the law and that to prove them wrong they ask him to take part in a Nazarite vow. 24 Take these men, join in their purification rites and pay their expenses, so that they can have their heads shaved. Then everybody will know there is no truth in these reports about you, but that you yourself are living in obedience to the law. 25 As for the Gentile believers, we have written to them our decision that they should abstain from food sacrificed to idols, from blood, from the meat of strangled animals and from sexual immorality." 26 The next day Paul took the men and purified himself along with them. Then he went to the temple to give notice of the date when the days of purification would end and the offering would be made for each of them. To show them that he still followed Torah, he participates in the vow which included the offering which according to Numbers 6 is a male lamb, a female lamb and a ram; 13 "'Now this is the law for the Nazirite when the period of his separation is over. He is to be brought to the entrance to the Tent of Meeting. 14 There he is to present his offerings to the LORD: a year-old male lamb without defect for a burnt offering, a year-old ewe lamb without defect for a sin offering, a ram without defect for a fellowship offering, 18 "'Then at the entrance to the Tent of Meeting, the Nazirite must shave off the hair that he dedicated. He is to take the hair and put it in the fire that is under the sacrifice of the fellowship offering. About your final questions. No I am not physically descended from Abraham but do call him my father. Not only does Yeshua exhibit the profile of “prophet” but he is the promised prophet of Deuteronomy 18:15. I do believe that Yeshua is the Messiah, but I find it interesting that the idea of a coming “Messiah”was a Rabbinic tradition rather than Biblical, while the Bible calls the coming one a “Prophet”. I do have a slightly different view of the Trinity than most Christians. I do subscribe to a Trinitarian view of YHWH, though my understanding of the Trinity comes from the Kabbalah (the probable origin of the Christian idea of a trinity). Shalom Joe and thank you for the great discussion. Simchat Torah |
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44 | When did Yeshua know he was Messiah? | NT general Archive 1 | Simchat Torah | 53271 | ||
Shalom Hank; What kind of a debater would I be if I played all my cards at once :-). Well Mr. Arkansas (heavy emphasis on the final "s" :-) man of gentry, the Hebrew word simchat (pronounced siymkat) means joy, Joy of Torah. It is a holiday that comes at the end of the feast of sukkot (tabernacles) celebrating the Torah. It is great to be a part of the forum, a friend recently introduced me to studybibleforum and I have thouroughly enjoyed it. A great place to learn and interact with others who are searching for truth. Thank you very much for the welcome. Shalom Simchat Torah |
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45 | When did Yeshua know he was Messiah? | NT general Archive 1 | Simchat Torah | 53247 | ||
Shalom Hank; Of course I was holding something back :-). While your explanation of the passage is very good it is missing the key ingredient. The term "my father" is a messianic claim in itself. Too often we read a passage and explain it the best way we can, but without the proper context and resources, the actual meaning can never be found. Jews very rarely call God "my father" and when they do it is significant. The Jews will always use the term "our father" such as what Yeshua taught in the "Lord's prayer" - our father who is in heaven. The Jewish Sidur (prayer book) also uses the term "our father" extensively even to this very day. Long before the birth of Yeshua the Rabbis/Pharisees went through the entire Tenach/Old Testament looking for passages that are talking about the coming Messiah. The Rabbis took 2 Samuel 7:14, Psalms 2:7 and Psalms 89:26 and formulated the belief that when the messiah comes he will call God "my father" and God will call him "my son". Throughout the New Testament we see God calling Yeshua "my son" such as in Mat 3:17 and 17:5 and Yeshua calls God "my father" such as in Mat 17:5 and 10:32. Yeshua and his disciples were all Jews who were very familiar with Jewish customs, traditions and lifestyles. By understanding their culture, the New Testament can be opened up in new and exciting ways. When someone says that we only need the Bible to interpret itself, the richness and spirit of the writings are lost. Shalom Simchat Torah |
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46 | Was theophilus a minister | Acts 1:1 | Simchat Torah | 53201 | ||
Shalom Hank; You are so correct, my error :-), Thank you for clarifying this point. Shalom Simchat Torah |
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47 | dead bury the dead? | NT general Archive 1 | Simchat Torah | 53161 | ||
Shalom; Many times the context alone will not help to define a particular passage. In many cases it is the culture, known to the author and recipient of the book/letter, but not known to us. An example is Yeshua's/Jesus' use of the term "my father" which is very messianic and only understood from a Jewish point of view but lost by most christian scholars. Also the meanings of words change and are used differently than in their original meaning. For example the terms "bind" and "loose" have the meaning of to tie up and untie to us, but to the first century Hebrew these are idioms that meant "forbid" and "permit" (this is still true today in Hebrew and can be found in a Hebrew encyclopedia. another example is the terms "good eye" and "bad eye" which scholars have attempted to decipher for years. These terms are also found in the Old Testament but are translated correctly but not in the New Testament. The terms mean "generous" and "stingy" which fit very well with the context of the passage once the actual meanings are understood. My point is that in order to understand many things in the Bible, we often have to look outside of the Bible to find their true meaning. Shalom Simchat Torah |
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48 | dead bury the dead? | NT general Archive 1 | Simchat Torah | 53158 | ||
Shalom Rick; I have been in personal contact with scholars in Israel who are studying with some of the most scholarly individuals within Christianity and Judaism. They have stated that America seems to remain about 50 years behind the archeological and anthropological discoveries of the land of Israel. My suggestion would be to study some of the new discoveries from these people and organizations that are intimately involved with the study of the Bible in the land of the Bible. Shalom Simchat Torah |
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49 | dead bury the dead? | NT general Archive 1 | Simchat Torah | 53156 | ||
Shalom; From the book "The difficult words of Jesus" by David Biven and Roy Blizzard. Simchat Torah |
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50 | is the rapture time soon? | Matt 24:36 | Simchat Torah | 53093 | ||
Shalom Hank - Thank you for your response. The reason for my post was concerning Mat 24 only. Many use this passage to support the rapture theory which cannot be the case. Simchat Torah |
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51 | dead bury the dead? | NT general Archive 1 | Simchat Torah | 53069 | ||
Let me add that the quote of Yeshua "Let the dead bury the dead" could actually be understood as "Let Mot bury the dead (mot)" | ||||||
52 | Was theophilus a minister | Acts 1:1 | Simchat Torah | 53057 | ||
One other thing that I would like to add to this. The book of Acts was most probably written to show that Paul was not an enemy of the Romans due to the way that the book is written. This would support the idea that it was written to a Roman leader such as Theophilus. Shalom Simchat Torah |
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53 | self control / spirit control | 1 Cor 9:25 | Simchat Torah | 53055 | ||
Shalom Bubbatate; I found your detailed response to Ezekiel 36:26,27 very enlightening. I have heard many sermons and read many books on the Holy Spirit all attempting to explain the Holy Spirits function. Upon reading this I began to question how such a verse as this, which explicitly details the function of the Holy Spirit (to cause us to walk in and obey the decrees and "laws" of God) is never preached on. (It is almost as if this does not exist) As I pondered this, attempting to understand the verse within its context I thought that this was only speaking of the "laws" found in the New Testament, while this sounds good, it is not very good biblical exegesis as Ezekiel would never have heard of the New Testament. The decrees and laws that Ezekiel knew and followed were those of the Old Testament. I suppose that if one tried hard enough, we can tap dance around this verse to make it fit our theology, but the simple reading of the verse still stares back at me, The function of the Holy Spirit is to cause us to walk in all the decrees and laws of God. Boy is this a radicle way of looking at the Holy Spirit. Shalom and thank you bubbatate for opening my eyes to the word of God in a way that I have not seen before. Simchat Torah |
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