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Results | Verse | Author | ID# | |||
41 | "Sons" of perdition? | NT general Archive 1 | meusing | 38770 | ||
The word translated 'perdtion' does not equal annihilation. | ||||||
42 | "Sons" of perdition? | NT general Archive 1 | meusing | 38776 | ||
There is no mention of sentence. As A. T. Robertson said "Note play on apwleto, perished (second aorist middle indicative of apollumi). It means the son marked by final loss, not annihilation, but meeting one's destiny (Acts 2:25)" and he should know what he is talking about. in Matthew 7:13 Jesus said "for wide is the gate and spacious and broad is the way that leads away to destruction[perdition], and many are those who are entering through it." I also found this : "The word rendered "perdition" in many translations is a noun made from the same stem as the verb translated 'was lost' in TEV and most other translations. This word isfrequently used in the New Testament of the final fate of those who are without God (Matt 7.13; Acts 8.20; Rom 9.22' Phil 1.28; 3.19; 2 Peter 2.1; 3.7; Rev 17.8,11). the phase "son of (literally 'man of') perdition" means "one who is going to be lost (eternally)." the same expression appears in 2 Thessalonians 2.3 and is rendered 'The...One...who is destined to hell in TEV. In English the form'lost' fits very well into this type of context, but in other languages a literal rendering may be misleading, since it might suggest that in some way or other Jesus had lost sight of Judas. A more appropriate equivalent in some languages is 'has gone astray' or has suffered ruin.' accordingly, the phrase 'the man who was bound to be lost' may be rendered 'the man who would certainly go astray' or 'the man for whom there was nothing else but to suffer ruin.'" A Translator's Handbook on the Gospel of John by Barclay M. Newman and Eugene Nida United Bible Societies page 537 There is nothing here about judgement, but destination. Without Christ we are all destined to perdition. |
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43 | Where is the phrase defined? | NT general Archive 1 | meusing | 38790 | ||
APOLLUMI only signifies 'destroy utterly' when used in the ACTIVE VOICE. It is not used so in this verse but in the MIDDLE VOICE which always in Scripture refers to the loss of eternal life. See John 3:16 shows the same contrast between to perish verses to have eternal life. see also John 10:28 |
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44 | Identity of Mary Magdalene | NT general Archive 1 | meusing | 40471 | ||
No, Mary, the sister of Martha and Lazarus was Mary of Bethany. The mistake is made by not understanding that John in verse two is speaking of the annointing which Mary of Bethany would give Jesus, (which was alredy history from John's view point) with the annointing mentioned in Luke. As Calvin explained It is a similar display of ignorance, to imagine that this Mary, the sister of Lazarus, was that woman of wicked and infamous life, who is mentioned by Luke, ( Luke 7:37.) This mistake was occasioned by the anointing; as if it were not evident enough that Christ was anointed on various occasions, and even at different places. The woman who was a sinner, of whom Luke gives an account, anointed Christ at Jerusalem, where he dwelt; but Mary afterwards anointed him at Bethany, which was her own village. The past tense employed by the Evangelist, who anointed, must be referred, not to the time of the occurrence which he is now relating, but to the time when he wrote; as if he had said, "It was this Mary who afterwards poured on the head of Christ the ointment, on account of which a murmuring arose among the disciples," (Matthew 26:7.) Adam Clarke said : Mary Magdalene is commonly thought to have been a prostitute before she came to the knowledge of Christ, and then to have been a remarkable penitent. So historians and painters represent her: but neither from this passage, nor from any other of the New Testament, can such a supposition be legitimately drawn. She is here represented as one who had been possessed with seven demons; and as one among other women who had been healed by Christ of evil (or wicked) spirits and infirmities. As well might Joanna and Susanna, mentioned ver. 3, come in for a share of the censure as this Mary Magdalene; for they seem to have been dispossessed likewise by Jesus, according to St. Luke's account of them. They had all had infirmities, of what sort it is not said, and those infirmities were occasioned by evil spirits within them; and Jesus had healed them all: but Mary Magdalene, by her behaviour, and constant attendance on Jesus in his lifetime, at his crucifixion, and at his grave, seems to have exceeded all the other women in duty and respect to his person. Bishop PEARCE. There is a marvellous propensity in commentators to make some of the women mentioned in the Sacred Writings appear as women of ill fame; therefore Rahab must be a harlot; and Mary Magdalene, a prostitute: and yet nothing of the kind can be proved either in the former or in the latter case; nor in that mentioned chap. vii. 36, etc., where see the notes. Poor Mary Magdalene is made the patroness of penitent prostitutes, both by Papists and Protestants; and to the scandal of her name, and the reproach of the Gospel, houses fitted up for the reception of such are termed Magdalene hospitals! and the persons themselves Magdalenes! There is not only no proof that this person was such as commentators represent her, but there is the strongest presumptive proof against it: for, if she ever had been such, it would have been contrary to every rule of prudence, and every dictate of wisdom, for Christ and his apostles to have permitted such a person to associate with them, however fully she might have been converted to God, and however exemplary her life, at that time, might have been. As the world, who had seen her conduct, and knew her character, (had she been such as is insinuated,) could not see the inward change, and as they sought to overwhelm Christ and his disciples with obloquy and reproach on every occasion, they would certainly have availed themselves of so favourable an opportunity to subject the character and ministry of Christ to the blackest censure, had he permitted even a converted prostitute to minister to him and his disciples. They were ready enough to say that he was the friend of publicans and sinners, because he conversed with them in order to instruct and save their souls; but they could never say he was a friend of prostitutes, because it does not appear that such persons ever came to Christ; or that he, in the way of his ministry, ever went to them. I conclude therefore that the common opinion is a vile slander on the character of one of the best women mentioned in the Gospel of God; and a reproach cast on the character and conduct of Christ and his disciples. From the whole account of Mary Magdalene, it is highly probable that she was a person of great respectability in that place; such a person as the wife of Chuza, Herod's steward, could associate with, and a person on whose conduct or character the calumniating Jews could cast no aspersions. |
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45 | Thank You - meusing-- | NT general Archive 1 | meusing | 45222 | ||
You are welcome | ||||||
46 | Cain and Seth's wives descended from who | Genesis | meusing | 44815 | ||
Scott, God's law then, was not to eat of the tree. But, if as you claimed earlier Adam was not the first man, then his sin could not have been passed down through all mankind which it was. That was why Christ came, to repair what Adam had done. |
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47 | Two Creation Stories? | Gen 1:1 | meusing | 41688 | ||
There are many books writen to try to show that God does not exist,and that because he does not exist He did not inspire Moses to write Genesis. What you fail to mention is that from verse 4 on that it is the LORD God (Jehovah Elohim) that is mentioned. It was God (impersonal) that created the world. Now Moses introduces the fact that God is not just impersonal but He is Jehovah Elohim (personal) in his history of the world and God's relationship with man. I think J.N. Darby expreses it better that I can... (please excuse any spelling mistakes) "In chapter ii we have man's relationship with God, and his own portion as such. Hence the LORD God is introduced: not merely God as Creator, but God in relationship with those He has created. NOTE -- that is Jehovah Elohim, a personal name as well as Godhead. It was important too that Israel should know that their God was the original creator of all. Still it is only used when special ways and connection with man is introduced. THE DISTICTION OF JEHOVISTIC AND ELHISTIC DOCUMENTS IS THE MEREST CHILD'S PLAY, AND FLOWS FROM ENTIRE IGNORANCE OF THE WAYS AND MIND OF GOD. There is always a reason for on or the other. Elohim is simply God; Jehovah is the acting governing person in time, though self-existing, who abides ever the same and having to do with others, who is, and was, and is to come." J.N.D. Synopsis of the Book of Genesis. p.12 |
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48 | "Adam, Where are you?" explained | Gen 3:9 | meusing | 155755 | ||
"Gleanings" has a good explanation of this verse quote: Genni the wonder dog and I strolled around the lake last night. As we neared the playground, we heard a mother calling to her child "Where are you?" The child giggled and yelled, "Here I am" then hid. Mom called out again, "Where are you?" and got the same response. They were having a wonderful time. Of course mom could see the child all the time, but the child thought she was well hidden. I was reminded of the first time those words were ever spoken. Then the man and his wife heard the sound of the LORD God as he was walking in the garden in the cool of the day, and they hid from the LORD God among the trees of the garden. But the LORD God called to the man, "Where are you?" Genesis 3:8-9 NIV Adam and Eve had sinned and were hiding from God. Being God, He knew exactly where they were hiding. Why would He call them if He already knew where they were? To give them the opportunity to admit their mistake and be reconciled to God. Adam and Eve heard the call, and answered, but rather than be reconciled they chose to blame others for their sin. A wondrous opportunity was wasted. God calls to all of us, "Where are you?" For those who do not know Him, it is a call to be reconciled and come to saving faith. For them it is the sound of the shepherd calling for the lost sheep. It is the sound of the foghorn warning of danger ahead if you do not change your course. It is a shrill alarm screaming, "Turn back!" For those of us who know Him, it is a reminder that He wants to fellowship with Him. It is the call of a songbird seeking its mate. It is the excited yell of the father when the prodigal came home. In the words of the familiar song: "Softly and tenderly Jesus is calling. Calling for you and for me." He calls day and night for His lost children to return and for His found children to spend time with Him. Until next time, will you answer His call Hallelu Yah (Praise the Lord) close quote. |
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49 | sons of God and daughters of man gen 6 1 | Gen 6:2 | meusing | 62832 | ||
You are making an unwarented assumption that Seth did not have any sons 'until 235 years after creation' Moses only recorded the name of his son that the line of Noah decended from. |
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50 | What are the Nephilim? | Gen 6:4 | meusing | 43795 | ||
Jdth, That is false as Canaan was a grandson of Noah. you say 'acording to the history books' what History books? Adam Clarke wrote : "There were giants in the earth] µylpn nephilim, from lpn naphal, "he fell." Those who had apostatized or fallen from the true religion. The Septuagint translate the original word by gigantev, which literally signifies earth-born, and which we, following them, term giants, without having any reference to the meaning of the word, which we generally conceive to signify persons of enormous stature. But the word when properly understood makes a very just distinction between the sons of men and the sons of God; those were the nephilim, the fallen earth-born men, with the animal and devilish mind. These were the sons of God, who were born from above; children of the kingdom, because children of God. Hence we may suppose originated the different appellatives given to sinners and saints; the former were termed gigantev, earth-born, and the latter, agioi, i.e. saints, persons not of the earth, or separated from the earth. It may be necessary to remark here that our translators have rendered seven different Hebrew words by the one term giants, viz., nephilim, gibborim, enachim, rephaim, emim, and zamzummim; by which appellatives are probably meant in general persons of great knowledge, piety, courage, wickedness, etc., and not men of enormous stature, as is generally conjectured." While John Gill said "That is, in the days before the sons of God took the daughters of men for wives, in such a general manner as before declared, or before the declension and apostasy became so universal; even in the times of Jared, as the Arabic writers understand it, who say that these giants were begotten on the daughters of Cain by the children of Seth, who went down from the mountain to them in the days of Jared, see #Ge 5:20 the word "Nephilim" comes from a word which signifies to fall; and these might be so called, either because they made their fear to fall upon men, or men, through fear, to fall before them, because of their height and strength; or rather because they fell and rushed on men with great violence, and oppressed them in a cruel and tyrannical manner; or, as some think, because they fell off and were apostates from the true religion" Even Calvin said ... As to the Hebrew noun, µylpn (nefilim,) its origin is known to be from the verb lpn (naphal,) which is to fall; but grammarians do not agree concerning its etymology. Some think that they were so called because they exceeded the common stature; others, because the countenance of men fell at the sight of them, on account of the enormous size of their body; or, because all fell prostrate through terror of their magnitude. To me there seems more truth in the opinion of those who say, that a similitude is taken from a torrent, or an impetuous tempest; for as a storm and torrent, violently falling, lays waste and destroys the fields, so these robbers brought destruction and desolation into the world. Moses does not indeed say, that they were of extraordinary stature, but only that they were robust. Elsewhere, I acknowledge, the same word denotes vastness of stature, which was formidable to those who explored the land of Canaan, ( Joshua 13:33.) But Moses does not distinguish those of whom he speaks in this place, from other men, so much by the size of their bodies, as by their robberies and their lust of dominion. In the context, the particle µgw (vegam,) which is interposed, is emphatical. Jerome, after whom certain other interpreters have blundered, has rendered this passage in the worst possible manner. For it is literally rendered thus, 'And even after the sons of God had gone in to the daughters of men;' as if he had said, Moreover, or, 'And at this time.' For in the first place, Moses relates that there were giants; then he subjoins, that there were also others from among that promiscuous offspring, which was produced when the sons of God mingled themselves with the daughters of men. It would not have been wonderful if such outrage had prevailed among the posterity of Cain; but the universal pollution is more clearly evident from this, that the holy seed was defiled by the same corruption. That a contagion so great should have spread through the few families which ought to have constituted the sanctuary of God, is no slight aggravation of the evil. The giants, then, had a prior origin; but afterwards those who were born of promiscuous marriages imitated their example. |
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51 | Who were the "sons of God" in Gen 6:4? | Gen 6:4 | meusing | 43796 | ||
Jdth, why doe you say "Jesus the only son of God was created in the womb of Mary"? Jesus is the Creator not created. | ||||||
52 | Jesus our Lord | Gen 12:3 | meusing | 43355 | ||
yes. Matthew 1:1 and Romans 1:1-3 | ||||||
53 | Gen 38 and Racheal and Leah's lineage | Gen 29:5 | meusing | 42939 | ||
Laban was Jacob and Esau's uncle. Gen 28:2 Arise, go to Padan-aram, to the house of Bethuel your mother's father, and take from there as a wife one of the daughters of Laban your mother's brother. Gen 28:5 Thus Isaac sent Jacob away. He went to Padan-aram, to Laban son of Bethuel the Aramean, the brother of Rebekah, Jacob and Esau's mother. |
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54 | Sin defined by gentiles? | Ex 20:2 | meusing | 43115 | ||
No, the children of Israel were cohsen by God to show Him to the Gentiles the 10 commandments were part of the covenant that God mad with the children of Israel. Rom 2:11 For God shows no partiality [undue favor or unfairness; with Him one man is not different from another]. [Deut. 10:17; II Chron. 19:7.] Rom 2:12 All who have sinned without the Law will also perish without [regard to] the Law, and all who have sinned under the Law will be judged and condemned by the Law. Rom 2:13 For it is not merely hearing the Law [read] that makes one righteous before God, but it is the doers of the Law who will be held guiltless and acquitted and justified. Rom 2:14 When Gentiles who have not the [divine] Law do instinctively what the Law requires, they are a law to themselves, since they do not have the Law. Rom 2:15 They show that the essential requirements of the Law are written in their hearts and are operating there, with which their consciences (sense of right and wrong) also bear witness; and their [moral] decisions (their arguments of reason, their condemning or approving thoughts) will accuse or perhaps defend and excuse [them] |
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55 | Is the Sabbath to be kept holy? | Ex 31:14 | meusing | 44143 | ||
'The sabbath is a perpetual covenant which means forever. Ex 31:12-18 ' with Isarael. |
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56 | When did God make a cov. wth the Haida? | Ex 31:14 | meusing | 44300 | ||
so, why should the haida indians celebrate passover and the feast of tabernacles as well as the other feasts? The Bible says the old covenent was made with The children of israel. Jesus made a new covenant in His blood which is for all people. this covenant is a covenant of grace. These are His terms. Rom 1:5 It is through Him that we have received grace (God's unmerited favor) and [our] apostleship to promote obedience to the faith and make disciples for His name's sake among all the nations, Rom 1:6 And this includes you, called of Jesus Christ and invited [as you are] to belong to Him. Rom 1:17 For in the Gospel a righteousness which God ascribes is revealed, both springing from faith and leading to faith [disclosed through the way of faith that arouses to more faith]. As it is written, The man who through faith is just and upright shall live and shall live by faith. [Hab. 2:4.] so, shall we live by works or by faith? |
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57 | Gods days or mans days | Lev 23:3 | meusing | 43339 | ||
You are not to light any fire on the Sabbath. You are not to cook any food on the Sabbath. You are to stone to death any who do not keep the Sabbath. You are not to push any buttons, for that might be work. |
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58 | Does God punisg women for divorce? | Num 5:31 | meusing | 39191 | ||
I was responding to the question as to whether "God won't punish men for their wrongdoings of any kind? He will only punish women? " which seems to be in the present tense. I was showing we all deserve punishment, men and women. I was just sowing that Jesus took the punishment that we (men and women both) deserve on Himself. You are right, the context is about a woman caught in adultary and a jealous husband. Throughout the prophets the LORD uses the type of the unfaithful wife (Israel and Judah) and the jealous husband (the LORD) to show cause for punishment and also mercy (Hosea). But, I was responding to the ' God won't punish men, he will only punish women ' question. |
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59 | Why should we obey God? | Psalm | meusing | 64107 | ||
In answer to your second question : No, It is faith in Jesus that leads us to have the courage and desire to be obedient because through Him we have eternal life and we do not want to displease Him. Our life is now a life of obeience because we love Him who died for us and gave Himself for us so we might be saved. |
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60 | Why should we obey God? | Psalm | meusing | 64108 | ||
God's Love is constant. We keep His word out of love and thereby show that we are abiding (living) in the love of and for God. | ||||||
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