Results 61 - 80 of 358
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Results from: Answered Bible Questions, Answers, Unanswered Bible Questions, Notes Author: meusing Ordered by Date |
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Results | Verse | Author | ID# | |||
61 | 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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62 | sons of God and daughters of man gen 6 1 | Gen 6:2 | meusing | 62812 | ||
As reported before : 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. While John Gill wrote : 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 (n) 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, which is much better than to understand them of apostate angels, whom the Targum of Jonathan mentions by name, and calls them Schanchazai and Uziel, who fell from heaven, and were in the earth in those days: and also after that, which shows that the preceding clause respects giants in former times, when the sons of God came in unto the daughters of men, came into their houses and chambers, and lay with them: and they bare [children] unto them, or giants unto them, as may be supplied from the former clause; for the sense is, as there were giants before this general defection, so there were at this time, when there was a mixture of the Cainites and Sethites; which were the offspring of the sons of God, or posterity of Seth, mixing with the daughters of men, or the posterity of Cain; for this is not to be understood after the flood, as Aben Ezra, Ben Melech; and so they are described in the following words, the same [became] mighty men; for tallness and strength, for power and dominion, for tyranny and oppression: which [were] of old: like those that were of old before; or who in after times were spoken of, as in the days of old: men of renown, or "of name" (o); whose names were often made mention of, both for their size and for their wickedness; they were much talked of, and extolled for their exploits, and even wicked ones: they were famous men, or rather infamous; for some men get a name in the world, not for their goodness, but for their greatness, and sometimes for their great wickedness; which sense is countenanced by what follows: that there were giants in these early times is confirmed by the testimony of many Heathen writers; such were the Titans that made war against Saturn, begotten by Ouranus, who were not only of bulky bodies, but of invincible strength, as Apollodorus (p) relates, and Berosus (q) speaks of a city about Lebanon, called Enos, which was a city of giants, who were men of vast bodies, and of great strength, inventors of arms and music, were cannibals, and exceedingly debauched. (n) Elmacinus and Patricides apud Hottinger, p. 235, 236. (o) Mvh yvna "viri nominis", Montanus. (p) De Origine Deorum, l. 1. p. 14. (q) Antiqu. l. 1. fol. 5. 2. vid. Horat. Carmin, l. 2. Ode. 19. Ovid Metamorph. l. 1. Fab. 1. |
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63 | Is praying to created beings scriptural? | Bible general Archive 1 | meusing | 62754 | ||
Complete Webster's definition : 1. In worship, a solemn address to the Supreme Being, consisting of adoration, or an expression of our sense of God's glorious perfections, confession of our sins, supplication for mercy and forgiveness, intercession for blessings on others, and thanksgiving, or an expression of gratitude to God for his mercies and benefits. A prayer however may consist of a single petition, and it may be extemporaneous, written or printed. |
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64 | What is Gods mercy? | Ex 33:19 | meusing | 62737 | ||
(1) Mercy is (a) an essential quality of God (Exo 34:6, Exo 34:7; Deu 4:31; Psa 62:12, etc.); it is His delight (Mic 7:18, Mic 7:20; Psa 52:8); He is "the Father of mercies" (2Co_1:3), "rich in mercy" (Eph 2:4), “full of pity, and merciful” (Jam 5:11); (b) it is associated with forgiveness (Exo 34:7; Num 14:18; 1Ti 1:13, 1Ti 1:16); (c) with His forbearance (Psa 145:8, “Yahweh is gracious and merciful, slow to anger and of great lovingkindness”; compare Roman 2:4; 11:32); (d) with His covenant (1Ki 8:23; Neh 1:5), with His justice (Psa 101:1), with His faithfulness (Psa 89:24), with His truth (Psa 108:4); mercy and truth are united in Pro 3:3; Pro 14:22, etc. (in Psa 85:10 we have “Mercy and truth are met together”); (e) it goes forth to all (Psa 145:9, “Yahweh is good to all; and his tender mercies are over all his works”; compare Psa 145:16, “Thou openest thine hand, and satisfiest the desire of every living thing,” the Revised Version margin “satisfiest every living thing with favor”); (f) it shows itself in pitying help (Exo 3:7; Ezr 9:9 f), supremely in Christ and His salvation (Luk 1:50, Luk 1:54, Luk 1:58; Eph 2:4); (g) it is abundant, practically infinite (Psa 86:5, Psa 86:15; Psa 119:64); (h) it is everlasting (1Ch 16:34, 1Ch 16:41; Ezr 3:11; Psa 100:5; 136 repeatedly). |
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65 | When did Sheol/Hades 1st get mistranslat | Acts 2:31 | meusing | 62731 | ||
They were not mistranslated hell is the English translation of the Greek word 'hades', the place of departed souls, which is a translation of the Hebrew word 'Sheol' into Greek. They mean the same thing : the world of the dead. The NASV did NOT translate the word, they transliterated it without translating it. The English word 'hell' is a correct translation of both words. Easton's dictionary says : Hell Derived from the Saxon helan, to cover; hence the covered or the invisible place. In Scripture there are three words so rendered:- (1.) Sheol, occurring in the Old Testament sixty-five times. This word sheol is derived from a root-word meaning “to ask,” “demand;” hence insatiableness (Pro 30:15, Pro 30:16). It is rendered “grave” thirty-one times (Gen 37:35; Gen 42:38; Gen 44:29, Gen 44:31; 1Sa 2:6, etc.). The Revisers have retained this rendering in the historical books with the original word in the margin, while in the poetical books they have reversed this rule. In thirty-one cases in the Authorized Version this word is rendered “hell,” the place of disembodied spirits. The inhabitants of sheol are “the congregation of the dead” (Pro 21:16). It is (a) the abode of the wicked (Num 16:33; Job 24:19; Psa 9:17; Psa 31:17, etc.); (b) of the good (Psa 16:10; Psa 30:3; Psa 49:15; Psa 86:13, etc.). Sheol is described as deep (Job 11:8), dark (Job 10:21, Job 10:22), with bars (Job 17:16). The dead “go down” to it (Num 16:30, Num 16:33; Eze 31:15, Eze 31:16, Eze 31:17). (2.) The Greek word Hades of the New Testament has the same scope of signification as sheol of the Old Testament. It is a prison (1Pe 3:19), with gates and bars and locks (Mat 16:18; Rev 1:18), and it is downward (Mat 11:23; Luk 10:15). The righteous and the wicked are separated. The blessed dead are in that part of Hades called paradise (Luk 23:43). They are also said to be in Abraham's bosom (Luk 16:22). (3.) Gehenna, in most of its occurrences in the Greek New Testament, designates the place of the lost (Mat 23:33). The fearful nature of their condition there is described in various figurative expressions (Mat 8:12; Mat 13:42; Mat 22:13; Mat 25:30; Luk 16:24, etc.). (See HINNOM.) |
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66 | Fellowship of the Holy Spirit | 2 Cor 13:14 | meusing | 62604 | ||
Webster said : 1. Fellowship; intercourse between two persons or more; interchange of transactions, or offices; a state of giving and receiving; agreement; concord. and John Gill : communion and fellowship which the Spirit of God leads the saints into with the Father, by shedding abroad his love in their hearts, and with the Son, by taking of the things of Christ, and showing them to them; and also that nearness which the spirits of believers have with the Spirit of God, when he witnesses to their spirits that they are the children of God, becomes the earnest of the inheritance in their hearts, and seals them up unto the day of redemption |
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67 | On First Principles | Bible general Archive 1 | meusing | 62603 | ||
Try http://ccel.org/fathers2/ANF-04/TOC.htm | ||||||
68 | re: return to Bibical Christianity | Bible general Archive 1 | meusing | 62379 | ||
as others have said, it depends on what you meadn by 'biblical Christianity.' | ||||||
69 | Ninevah's Repentance Relevant to Today? | Jon 3:5 | meusing | 62362 | ||
The whole point is that God did not want to destroy Nineveh. he sent Jonah to tell them to repent so that he would not have to destroy them. The church today is the body of Christ holding out the sign "Repent" We need to be in touch with our head (Christ) so that we can so live as to draw those who are sinners to repentance. They need to see Jesus in us, and hear the Word of the Lord so that the Holy Spirit can work in their hearts. We can not just sit by the side of the road making daisy chains while the rest of the world goes over the cliff of destruction. |
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70 | Christ died on a stake and not a cross? | NT general Archive 1 | meusing | 62325 | ||
Christ was crucified, accoding to all four gospels. In Acts Peter said that Christ was crucified. Paul proclaimed Christ crucified. | ||||||
71 | Is Hell the common grave? | Mark 9:43 | meusing | 62322 | ||
According to Jesus, hell is a place of unqunchable fire where there will be weeping and gnashing of teeth (Matth 13:34). | ||||||
72 | Christianity.....idolatry? | John 20:28 | meusing | 62290 | ||
Since Jesus Christ is both LORD and God, I do not see how worshiping God is idolatry. | ||||||
73 | forgiveness confirmed? | 1 John 1:1 | meusing | 61163 | ||
L. E. Maxwell used to say : "Faith Focuses on Facts and Feelings are Forced to Follow" If your child , leaning to walk falls down, you do not shoot him and plan to concieve another one, you pick the child up. The facts our faith focuses on are the promises of God whch are Yea and Amen. He has promised that He will never leave us, and will always be there to pick us up. |
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74 | Love a consuming fire? | Heb 12:29 | meusing | 60079 | ||
Love is just one of the attributes that make up the nature of God. He is Holy and Just, the creator. When one loves someone, he of she is jealous when the one loved turns to another. That is the reference here. Barnes' notes This is a further reason why we should serve God with profound reverence and unwavering fidelity. The quotation is made from Deu_4:24. “For the Lord thy God is a consuming fire, even a jealous God.” The object of the apostle here seems to be, to show that there was the same reason for fearing the displeasure of God under the new dispensation which there was under the old. It was the same God who was served. There had been no change in his attributes, or in the principles of his government. He was no more the friend of sin now than he was then; and the same perfections of his nature which would then lead him to punish transgression would also lead him to do it now. His anger was really as terrible, and as much to be dreaded as it was at Mount Sinai; and the destruction which he would inflict on his foes would be as terrible now as it was then. The fearfulness with which he would come forth to destroy the wicked might be compared to a “fire” that consumed all before it; see the notes, Mar_9:44-46. The image here is a most fearful one, and is in accordance with all the representations of God in the Bible and with all that we see in the divine dealings with wicked people, that punishment; as inflicted by him is awful and overwhelming. So it was on the old world; on the cities of the plain; on the hosts of Sennacherib; and on Jerusalem - and so it has been in the calamities of pestilence, war, flood, and famine with which God has visited guilty people. By all these tender and solemn considerations, therefore, the apostle urges the friends of God to perseverance and fidelity in his service. His goodness and mercy; the gift of a Saviour to redeem us; the revelation of a glorious world; the assurance that all may soon be united in fellowship with the angels and the redeemed; the certainty that the kingdom of the Saviour is established on a permanent basis, and the apprehension of the dreadful wrath of God against the guilty, all should lead us to persevere in the duties of our Christian calling, and to avoid those things which would jeopard the eternal interests of our souls. |
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75 | Is this heresy? | Ps 8:3 | meusing | 59858 | ||
I am not sure what you mean by what you are saying being heresy. It is very true that when we look at the stars we are humbled at the immensity of creation. And yet in all that we do not see His immense love for us. That is revealed to us in the unfolding drama of redemption in His revelation of Himself in the Holy Scripures cuminating in the incarnation. That is why the next verse is "What is man that Thou art mindful of him? and the son of man that Thou visitest him?. The stars show us what an atom we are in comapison to that vast immensity. The scriptures show us the mind of God in regard to us. just my meusings |
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76 | Christ and the Church (Song of Solomon) | Song 2:15 | meusing | 59045 | ||
I like Jessie Penn-Lewis' devotional book 'Thy Hidden Ones' on the Song of Solomon. about 2:15 she says: The Soul's pre-occupied reply ... She hears the Well-beloved's voice, sees His attitude, and hearkens to His call to arise, His command to forget the things that are behind. She listens to His message about the cross, to His call to turn her face toward Him, but -- SHE DOES NOT UNDERSTAND! She is pre-occupied. She evidently has her eyes on the vine, and its promise of fruit, and is getting concerned in the keeping of her vinyard. Thus easily the gaze is turned away from the Person of the LORD. In the King's chambers the soul discovered that she had been too much engrosses in active service, and had neglected he own vinyard. Now she goes to the other extreme and is so OCCUPIED WITH HER VINYARD as not to be able to understand the Beloved's call. She is fearing lest she should lose the blesed experience of His indwelling and begins to dread lest the vines should be spoiled. She is frightened at some "little foxes" that are appearing -- "little" manifestations of the old life which she had thought had gone, and gone forever. Ah! if she had remained occupied with her lord,so as to quickly obey when He said "rise up", HE would see to the young fruit, and to the little foxes, for the Beloved can only manifest His delivering power whilst we are walking in His will. "Little foxes" always tell the tale that somewhere we have failed to keep step with the Lord. We have missed His will or filed to understand His voice. We must quickly deal with God over these "little thinngs", for they open the door to great ones if not dealt with at once. |
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77 | Simple example that we shoud keep sabbat | Ps 111:7 | meusing | 58012 | ||
yes, Jesus should be our example. Where was Jesus on the Sabbath? In the grave. What were the Jews doing while Jesus the Lord of the Sabbath was in the grave? They were keeping the Sabbath. Where was Jesus on the first day of the week? He was risen!!!! since then it has been the pleasure of those whose lives have been bought by the Blood of the Lord of the Sabbath to meet together on the day of resurrection to rejoice and praise their redeemer. Please show me where worshiping Jesus is a sin. |
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78 | Triune gods began in babylon? | 1 Thess 5:23 | meusing | 57493 | ||
Ahhh, so you deny that Christ is the Word. well, Jesus said that those who deny Him, He will deny before the Father. you are the one who is changing the scriptures to fit your denial of Jesus. for The same (houtos). “This one,” the Logos of Joh 1:1, repeated for clarity, characteristic of John’s style. He links together into one phrase two of the ideas already stated separately, “in the beginning he was with God,” “afterwards in time he came to be with man” (Marcus Dods). Thus John clearly states of the Logos Pre-existence before Incarnation, Personality, Deity. A. T. Robertson. or Vincent : The same (ïõtos)Literally, this one; the one first named; the Word. which you deny when you say : Take out the genetive pronouns from which the greek can show in verse 2 that it is 'the same' not 'him' You can take out words and deny Him all you want, yet STILL the Word IS God and that before the begining he was God (and still is) and was and still is with God. for HE Phil 2:6 Who, although being essentially one with God and in the form of God [possessing the fullness of the attributes which make God God], did not think this equality with God was a thing to be eagerly grasped or retained, And, being God you are denying Him. |
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79 | Triune gods began in babylon? | 1 Thess 5:23 | meusing | 57456 | ||
What diffeterent view can there be of the satament that John 1:1 IN THE beginning [before all time] was the Word (Christ), and the Word was with God, and the Word was God Himself. [Isa. 9:6.] ? either the verse is true and the Word IS God, or the verse is false and the Word [Christ] is not God. Paul answered your questions in the verses that I have already given you : Phil 2:6 Who, although being essentially one with God and in the form of God [possessing the fullness of the attributes which make God God], did not think this equality with God was a thing to be eagerly grasped or retained, Phil 2:7 But stripped Himself [of all privileges and rightful dignity], so as to assume the guise of a servant (slave), in that He became like men and was born a human being. Phil 2:8 And after He had appeared in human form, He abased and humbled Himself [still further] and carried His obedience to the extreme of death, even the death of the cross! Phil 2:9 Therefore [because He stooped so low] God has highly exalted Him and has freely bestowed on Him the name that is above every name, Phil 2:10 That in (at) the name of Jesus every knee should (must) bow, in heaven and on earth and under the earth, Phil 2:11 And every tongue [frankly and openly] confess and acknowledge that Jesus Christ is Lord, to the glory of God the Father so I confess that Jesus is LORD [Jehovah]. |
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80 | Triune gods began in babylon? | 1 Thess 5:23 | meusing | 57410 | ||
Yes Julian, Jesus was tempted because although His is God He took upon Himself the form of a servant. Phil 2:6 Who, although being essentially one with God and in the form of God [possessing the fullness of the attributes which make God God], did not think this equality with God was a thing to be eagerly grasped or retained, Phil 2:7 But stripped Himself [of all privileges and rightful dignity], so as to assume the guise of a servant (slave), in that He became like men and was born a human being. Phil 2:8 And after He had appeared in human form, He abased and humbled Himself [still further] and carried His obedience to the extreme of death, even the death of the cross! Jesus is Immanuel - God with us. John 1:1 IN THE beginning [before all time] was the Word (Christ), and the Word was with God, and the Word was God Himself. [Isa. 9:6.] John 1:2 He was present originally with God. John 1:3 All things were made and came into existence through Him; and without Him was not even one thing made that has come into being. John 1:14 And the Word (Christ) became flesh (human, incarnate) and tabernacled (fixed His tent of flesh, lived awhile) among us; and we [actually] saw His glory (His honor, His majesty), such glory as an only begotten son receives from his father, full of grace (favor, loving-kindness) and truth. [Isa. 40:5.] Jesus has all the attributes of the Godhead in bodily form. Omnipotance -Ephesians 1:20-23 Omniscience John 2:24,25; 16:30; Colossians 2:2,3 Omnipresence Matthew 18:19,20; 28:19,20; Ephesians 1:23 Eternity of Being John 1:1; Michah 5:2: John 17:15 Imutabiblity Hebrews 13:8 Jesus admited He is the King of heaven. 1 Tim 1:17 Now to the King of eternity, incorruptible and immortal, invisible, the only God, be honor and glory forever and ever (to the ages of ages). Amen (so be it). Romans 5:9 clearly says that Jesus os God, blessed forever. Even A. T.Robertson, the leading Greek scholar of our time said : Who is over all, God blessed for ever (ho on epi panton theos eulogetos). A clear statement of the deity of Christ following the remark about his humanity. This is the natural and the obvious way of punctuating the sentence. To make a full stop after sarka (or colon) and start a new sentence for the doxology is very abrupt and awkward. See note on Act 20:28 and note on Tit 2:13 for Paul’s use of theos applied to Jesus Christ. how can just a man -creat all things Heb 1:10 -preserve all things Heb 1:3 -have the authority to forgive sins - Mark 2:5-11 -have the power of ressurection John 6:39,40,44. -have the power to transform Philippians 3:20,21. -have the authority to Judge - 2 Timothy 4:1 -and have the Authority to grant eternal life John 10:28; 17:1,2? One thing more Jesus must be worshiped as God by men and angels Matthew 14:33 John 5:22,23 Heb 1:6 Phillipians 2:9-11. |
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