Results 61 - 80 of 749
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Results from: Answers On or After: Thu 12/31/70 Author: mark d seyler Ordered by Date |
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Results | Verse | Author | ID# | |||
61 | in verse 26 whose will God's or Satan's | 2 Tim 2:26 | mark d seyler | 182994 | ||
Hi bjandy, The pronouns used are singular masculine, which is the same form as "the devil", which is the closest occuring noun. Based on that I would say that it is the devil's will that some have been held captive to do. I see that the Amplified Bible disagrees with this, but that is my understanding of Greek grammer. Welcome to the forum! Love in Christ, Mark |
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62 | The "measure" of Faith | Rom 12:3 | mark d seyler | 182989 | ||
Hi Ginger, This simply means God has given us each a measured amount. There is nothing to indicate how much that measure is. Several times the Bible speaks of us increasing our faith. I wonder that we use the full measure of faith we've been given. So what is the mountain in your life? I know what they are in mine, at least some. Let's move them! Love in Christ, Mark |
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63 | Translation | Bible general Archive 3 | mark d seyler | 182979 | ||
I recommend literal word-for-word translations such as the New American Standard Bible (NASB), the English Standard Version (ESV), the New King James (NKJV), or the Jay P. Green Literal Version (LITV). Always read prayerfully. Love in Christ, mark |
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64 | GOD Jealous | Bible general Archive 3 | mark d seyler | 182977 | ||
It seems you have answered your own question. Love in Christ, Mark |
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65 | names of all the Hebrew months? | Bible general Archive 3 | mark d seyler | 182973 | ||
Just so you know . . . Even if it seems to take a while to process a post, only click the Submit button once. God Bless! |
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66 | names of all the Hebrew months | Bible general Archive 3 | mark d seyler | 182971 | ||
duplicate ? | ||||||
67 | names of Hebrew months | Bible general Archive 3 | mark d seyler | 182969 | ||
This will direct you to numerous Hebrew calenders: http://www.hebrewresources.com/calendar.html I hope this helps! Love in Christ, Mark |
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68 | God's motives at Endor | 1 Sam 28:12 | mark d seyler | 182872 | ||
Hi Freddie, I don't think that we can know the reason why God allowed Samuel to speak to Saul. Saul had been asking for guidance, and Samuel did not give Saul guidance. Samuel simply pronounced God's judgment against Saul, but did not comply with Saul's request. So it's not like Saul was able to receive guidance through a medium while he couldn't on his own, but God did allow Samuel to come to him for the purpose of rebuke. Why? I don't know. I hope this helps anyway! Love in Christ, mark |
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69 | is there anyone else beside Hannah | 1 Sam 1:20 | mark d seyler | 182871 | ||
Hi Tricia, The only other instance that comes to my mind is Zechariah and John the baptizer. (Luke 1) But from your original question I understood you to be speaking of the mother praying, and Gabriel said to Zechariah, "your petition has been heard." I hope this helps! Perhaps someone else will be able to think of another instance. Love in Christ, Mark |
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70 | Jacob fights with God | Bible general Archive 3 | mark d seyler | 182867 | ||
Hi Kudos, I can only really offer my opinions since this isn't spelled out in the Bible. Perhaps Jacob perceived himself as "strong in his flesh" and the LORD wanted to show him that physical strength would not prevail. The the LORD crippled him, forcing him to rely upon the LORD. Jacob may not have realized the full significance of what was happening at first. I hope this helps! Love in Christ, Mark |
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71 | who prays for baby alot what are kids na | 1 Sam 1:20 | mark d seyler | 182865 | ||
Hannah, Samuel | ||||||
72 | significance of abraham bing 99 / circum | Bible general Archive 3 | mark d seyler | 182855 | ||
Hi visi1112, There is no special significance given in the Bible about Abraham's age at circumcision. All I could say to this is that no matter when God commands you, obey. I hope this helps! Love in Christ, Mark |
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73 | Will everyone who asks be saved? | Joel 2:32 | mark d seyler | 182853 | ||
Hi Rustydotcom, According to Scripture, all who call upon the Name of the LORD will be saved. Love in Christ, Mark |
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74 | who are the sons of God | Gen 6:2 | mark d seyler | 182849 | ||
Some considerations when examining the “sons of God” in Genesis 6 These are some things to keep in mind when seeking to understand what actually happened before (and after) the flood. Terminology - - - Sons of God The term "sons of God" is used in a technical sense throughout the Bible, referring to those who are created by God, as opposed to whe are born from another: Adam (Luke 3), angels (fallen and not)(Gen, Job), and Christians (John 1 and others). A simple word search will verify this. Is there a Biblical reason to define "sons of God" in this passage as different from all other usages in the Bible, which all agree with each other? Is there anything that tells us that the "sons of God" in Gen. 6 refers to a particular group of people, to the exclusion of another group of people? Daughters of Men What about the "daughters of men”? This is an unspecified classification, beyond that they were the daughters of men. Since the text does not add additional qualifiers, such as “the daughters of (ungodly) men”, or “the daughters of (Cain’s descendant’s) men”, then should we add those qualifiers? I would not add what is not found in the text. And if we are talking about a “Godly line of Seth”, they had to all disappear for it to be true that only Noah was found righteous. Outcome- - - Giants If the "sons of God" were the sons of Seth, and the "daughters of men" were the daughters of Cain, then why would their children be any different than any others? The indication is that these children shared common traits that set them apart from the other children. When did a believer marrying a non-believer cause their children to be born "giants", or whatever else the "nephilim" were? Teachings of Angels- - - In Jesus’ discussion with the Saducees, Jesus specifically said "angels in heaven" neither marry nor are given in marraige. Why was this distinction needed? Jude 1:6-7 "And those angels not having kept their first place, but having deserted their dwelling-place, He has kept in everlasting chains under darkness for the judgment of a great Day; 7 as Sodom and Gomorrah, and the cities around them, in like manner to these, committing fornication, and going away after other flesh, laid down an example before-times, undergoing vengeance of everlasting fire." This passage tells us that there were angels that left their "dwelling place", or in the Greek, "oiketerion". This word is used only one other time in the New Testament, in 2 Cor. 5:2 "For also in this we groan, greatly desiring to be clothed with our dwelling place out of Heaven," speaking of our heavenly body. So these angels somehow left their heavenly bodies, apparently. Jude goes on to tell us about the sin of Sodom and Gomorrah, and that they "went after other flesh", "sarkos heteros", or "flesh of a different kind". We know that just before the destruction of Sodom, the men of Sodom demanded that Lot hand over the two angels, that they might have sex with them. So it would seem from Jude that there were angels who left their heavenly bodies, who went after others who were not angels, to have sex with. For this sin, they were placed in chains, held for judgment. Peter also wrote of angels that would seem to be the same ones: 2 Peter 2:4 "For if God did not spare sinning angels, but delivered them to chains of darkness, thrust down into Tartarus, having been kept to judgment;" If the "sons of God" in Genesis 6 are fallen angels, we have the story behind these passages. If not, we can only wonder when it was that angels did these things. For me, this is the kind of harmony I look for in Biblical interpretation. The "sons of God" fathered children with the "daughters of men". Angels who left their own dwelling and went after different flesh are chained awaiting judgment. |
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75 | Can death be God's way of protecting us? | Ps 116:15 | mark d seyler | 182814 | ||
Hi Greg, While I don't know about God taking us to save us from difficulty and hardship, I can offer this in answer to your question. John 15:1 "I am the true vine, and My Father is the vinedresser. John 15:2 "Every branch in Me that does not bear fruit, He takes away; and every branch that bears fruit, He prunes it so that it may bear more fruit." Hebrews 12:1 – either we are running our race, or we have become entangled in sin. If we are running, we will be producing fruit, and if not, we won’t. Many believe that if we become entangled in sin, resisting the chastening of the Lord to the point of becoming completely fruitless that God will take us home, lest we come to a worse state. I believe John 15 teaches that. The branch “in Me” is a believer, who is positionally “in Christ”. The branch in Christ, who bears fruit, the Father cleanses, removing that which is fruitless, so the fruitful portion can increase. If there is nothing that can become fruitful, the entire branch is removed. But this is not the branch that is thrown into the fire. Those are branches that “remain not in Me”, and are cast out. Compare this to the parable of the sower. (Matt 13) There is the seed on the path, the birds eat it. There is the seed on the rocky soil. It springs up, then dies. There is the seed on the thorny soil. It grows, but bears no fruit. There is the seed on the good soil. It grows and bears fruit. The seed on the good soil is the branch that is in Jesus, and the Father cleanses it to bear more fruit. The seed on the thorny soil is the branch in Jesus that does not bear fruit. I hope this helps! Love in Christ, Mark |
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76 | Un learnid god will inform good from eve | Heb 8:7 | mark d seyler | 182484 | ||
While this passage doesn't say exactly what you've written, perhaps this is the one you have in mind, from Hebrews? Heb 8:8 For finding fault with them, He says, "BEHOLD, DAYS ARE COMING, SAYS THE LORD, WHEN I WILL EFFECT A NEW COVENANT WITH THE HOUSE OF ISRAEL AND WITH THE HOUSE OF JUDAH; Heb 8:9 NOT LIKE THE COVENANT WHICH I MADE WITH THEIR FATHERS ON THE DAY WHEN I TOOK THEM BY THE HAND TO LEAD THEM OUT OF THE LAND OF EGYPT; FOR THEY DID NOT CONTINUE IN MY COVENANT, AND I DID NOT CARE FOR THEM, SAYS THE LORD. Heb 8:10 "FOR THIS IS THE COVENANT THAT I WILL MAKE WITH THE HOUSE OF ISRAEL AFTER THOSE DAYS, SAYS THE LORD: I WILL PUT MY LAWS INTO THEIR MINDS, AND I WILL WRITE THEM ON THEIR HEARTS. AND I WILL BE THEIR GOD, AND THEY SHALL BE MY PEOPLE. Heb 8:11 "AND THEY SHALL NOT TEACH EVERYONE HIS FELLOW CITIZEN, AND EVERYONE HIS BROTHER, SAYING, 'KNOW THE LORD,' FOR ALL WILL KNOW ME, FROM THE LEAST TO THE GREATEST OF THEM. Heb 8:12 "FOR I WILL BE MERCIFUL TO THEIR INIQUITIES, AND I WILL REMEMBER THEIR SINS NO MORE." Love in Christ, Mark |
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77 | Old and New test. definitions of sin | Mark 10:19 | mark d seyler | 182439 | ||
Concerning the Sermon on the Mount, Jesus re-affirms the Law. He then goes on to show how people were making a wrong application of the Law, and demonstrates through a few examples a correct application of the Law. For instance, the prohibition against adultery is not simply against the physical act, but can only be kept by inner purity and fidelity. The prohibition against murder isn't kept only in not taking another's life wrongfully, but must be kept by giving priority towards unity and fellowship, and by not concerning yourself with what another may have done to you, but by concerning yourself with what you have done to them. As you study Leviticus, for instance, every law and rule and ordinance that is give demonstrates a point of righteousness, that even though we may no longer the specific works (such as the dietary law), we still keep the Law. For instance, the dietary law was given to show the separation of the Jews from the gentiles. We are separated by the new creation, and we are to be separated by a new life. I hope this helps! Love in Christ, Mark |
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78 | I said ,you are gods | John 10:34 | mark d seyler | 182438 | ||
Hi sunam, This is a good question, and an often misunderstood train of thought from the Bible. There is a sort of double quotation, as what Jesus quotes is quoting from another place: Psa 82:6 I, I have said, Gods (elohim) ye are, And sons of the Most High--all of you, First, where did He say “you are gods”? I do not find that direct quotation elsewhere, but one interesting place is: Exodus 22:7-11 If a man shall deliver unto his neighbour money or stuff to keep, and it be stolen out of the man's house; if the thief be found, let him pay double. (8) If the thief be not found, then the master of the house shall be brought unto the judges (elohim), to see whether he have put his hand unto his neighbour's goods. (9) For all manner of trespass, whether it be for ox, for ass, for sheep, for raiment, or for any manner of lost thing, which another challengeth to be his, the cause of both parties shall come before the judges (elohim); and whom the judges (elohim) shall condemn, he shall pay double unto his neighbour. In this passage, if I lend you my lawnmower, and you say that someone stole it, we are to come to the “elohim” to see what to do. Some translations render this that we are to come before God, while others say we are to come before judges. Notice, though, in the next verses: (10) If a man deliver unto his neighbour an ass, or an ox, or a sheep, or any beast, to keep; and it die, or be hurt, or driven away, no man seeing it: (11) Then shall an oath of the LORD (YHWH) be between them both, that he hath not put his hand unto his neighbour's goods; and the owner of it shall accept thereof, and he shall not make it good. An oath decides the matter, taking precedence over what “elohim” say. Now, if we are being told to come before God Himself, then what He says goes, no matter what oath I may take. This only really works if the human judges are being referred to as “elohim”. Interestingly, the Septuagint translates “elohim” here in this passage as “theos”, the Greek word for “God”. But in both Greek and Hebrew, the usage of the word is not exclusive to YHWH, and both theos and elohim are also used to describe that which is not YHWH. So it would appear that at least here, and I think in certain other places, the Hebrew “elohim” is used for people. This is what I believe Jesus was referring to, through David, and expressing to the pharisees that they were being too rigid in their presuppositions. As a side note, in Psalms 8:5, the translation of “elohim” as “messengers” (angels) is backed up by Hebrews 2:7. (Although, there is an interesting twist on that, as we read the Psalm in regard to man, and the passage in Hebrews in regard to Jesus. Man is made a little lower than God, but that is not said of Jesus. – Just a thought!) Another thing that this demonstrates is that translations can tend to interpret instead of just translate. I always recommend the most literal translations available, and suggest comparing whatever translation you happen to prefer to a literal word-for-word interlinear Bible, to insure you are reading exactly what the LORD wrote. Anyway, I hope this helps! Love in Christ, Mark |
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79 | How does grace teach us? | Titus 2:12 | mark d seyler | 182207 | ||
Hi WOS, Great question! Part 1 – How does grace teach us? There are a couple of ways “grace” seems to be used generally in the Scriptures. There is the grace which seems to refer to all that God gives to us. Viewing grace in that way, I would answer that grace teaches as the best teachers do: By example: Rom 5:21 so that, as sin reigned in death, even so grace would reign through righteousness to eternal life through Jesus Christ our Lord. Grace reigns throught righteousness, and if we are to have victory in our lives, it must be through righteousness. If we are attempting to achieve anything through unrighteousness, we deceive ourselves. Anything of eternal value will come through Jesus Christ, even as Jesus was the Father’s agent in bringing grace to us. By personalized assignments: Rom 12:6 Since we have gifts that differ according to the grace given to us, each of us is to exercise them accordingly: if prophecy, according to the proportion of his faith; God gives each of us a particular work to do, and empowers us to do it. As we set ourselves to the task, we gain in understanding by trial and error, and through constructive criticisms. By textbook teaching: Rom 12:3 For through the grace given to me I say to everyone among you not to think more highly of himself than he ought to think; but to think so as to have sound judgment, as God has allotted to each a measure of faith. Rom 15:15 But I have written very boldly to you on some points so as to remind you again, because of the grace that was given me from God, By setting a standard, a goal: Heb 12:15 See to it that no one comes short of the grace of God; that no root of bitterness springing up causes trouble, and by it many be defiled; There is of course much more that can be said, along with what others have already written. But I think this passage in Titus may be speaking of grace in a more specific way, the grace that justifies us, as is written in Titus 3:7, or Eph. 2:8. Many translations agree with such as Young’s Literal Translation: “for the saving grace of God was manifested to all men” Thinking of your question in this way, grace teaches us by showing God’s way to us, demonstrating His righteousness in requiring the satisfying of the Law, demonstrating His love in providing the way of salvation, demonstrating separation from the world by saving us out of it. Again, there is more that can be said in this train of thought. There is a third way to think of this grace that brings salvation that comes to mind. “For the grace of God that bringeth salvation hath appeared (epiphaino) to all men,” Grace is a gift. What, or shall I say, Who, is the gift God gave to save us? Both Luke 1:79 and 2 Thess 2:6 refer to the ‘epiphaino’, appearing, or ‘shining forth’ of Jesus. And Jesus certainly teaches is in all ways that can be, by demonstration and example, by textbook instruction, by personal tutoring, by assignment, by empowerment. And again, there is certainly more that can be said about this. On Part 2, Can discipline and punishment be considered grace? I would personally leave punishment (as I understand it) out of this question, since punishment, or retribution, for my sin was received by Jesus. That is, unless you are refering to punishment as received from man, which I could consider as possibly discipline, or possibly persecution, or the trying of our faith. But for simplicity’s sake, I would ask, can discipline be considered grace? I do not see where Scripture equates grace with discipline, although I believe that because we have grace, we will have discipline, and so discipline is the outworking of grace, as demonstrated, for instance in Hebrew 12 as quoted by Steve. Or again, thinking of grace in the sense of all things that our given by God, then certainly discipline is a gift from God, something that He only gives to His children. Again, great question! Love in Christ, Mark |
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80 | theocracy in the Garden of Eden | Gen 2:17 | mark d seyler | 182161 | ||
Hi Jashon2007, Gen 2:16 The LORD God commanded the man, saying, "From any tree of the garden you may eat freely; Gen 2:17 but from the tree of the knowledge of good and evil you shall not eat, for in the day that you eat from it you will surely die." God demonstrated His rulership over the man by giving His command. God allowed the man a certain freedom of movement, but the rules, the consequences, everything was part of God's established order. So to answer your question, I would say that God established theocracy by creation a creation, and a people that are less than He is, and are subject to His ways. I hope this helps! Love in Christ, Mark |
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