Results 81 - 100 of 239
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Results from: Notes Author: djconklin Ordered by Verse |
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Results | Verse | Author | ID# | |||
81 | Paul's way of arguing | 2 Cor 10:1 | djconklin | 28764 | ||
from the study: "Five conclusions can be drawn from this study, the first three already well-known. First, chapters 10–13, rightly considered as a united major and self-contained part of Paul’s second letter to the Corinthians, are far from monolithic, certainly streamlined in sections but not as a whole. Second, the Fool’s Speech itself (11,22–12,10) is not of one piece; it is characterized by many shifts in the content and it is often interrupted by reflexive remarks and new starts. Third, notwithstanding pleas, hesitations and interruptions, 11,1-21 can be called the introduction to the Fool’s Speech. Fourth, the wider context contains a very small hortatory frame (10,1 and 13,11), a double defense of Paul’s apostolic authority (10,2-18 and 13,1-10), and also a double clarification of his conviction that, notwithstanding outer appearance and refusal of support, he is not inferior to the other missionaries (11,5-12 and 12,11b-18). One can speak, therefore, of three unequal rings which loosely surround the discourse, each with its own thematic emphasis: parenesis, authority, denial of inferiority. Fifth, in 10,8.12-18 and 11,3-4.12-15.18-20, Paul compares himself with opponents, blames and denigrates them; it would seem that in these small sections Paul prepares himself, through comparison and invective, to proceed to something he does not like to do, that is, to boast in a foolish way26. However, the boasting of titles gives way, almost at once, to boasting of hardships and weakness. Lack of perfect organisation does not prove lack of unity and absence of inner connections. Therefore, one must not deny the prevailing coherence of 2 Cor 10–13. In 12,19 Paul claims: ‘In God’s sight we speak in Christ; beloved, all [is done] for your upbuilding’. This basic intention applies, of course, to the emphasis present in the three rings: moral exhortation, personal authority and denial of inferiority (vilification of the opponents included), but equally to what he expounds in his Fool’s Speech, boasting foolishly, and then paradoxically boasting of his weaknesses. In a lengthy discourse, surrounded by an equally extensive context, Paul shows how the power of Christ is made perfect in his human weakness. Paul depicts his so-called weaknesses but also, in them, his God-given human strength: whenever Paul is weak, then he is strong (cf. 12,9-10)." These kinds of studies are important because they show how Paul has organized his material. With this in mind it becomes easier to understand other complicated passages. |
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82 | God can use woman in the ministry? | Gal 3:28 | djconklin | 37076 | ||
Will she know the same the con artists in the field claim they were called by God? I've met some who claimed to be called by God and found them to be lazy and teaching us their own cherished beliefs rather than those of the Bible. The rest of your post was excellant! |
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83 | God's laws or what? | Gal 4:9 | djconklin | 28696 | ||
Since Paul nowhere else refers to the law of God in such negative terms could he be talking about man-made rules or man-made interpretations/applications of God's laws? | ||||||
84 | God's laws or what? | Gal 4:9 | djconklin | 28762 | ||
Gill seems to be saying that Paul does refer to the law of God in negative terms which I noted he does not do elsewhere, so if Gill is correct why should Paul do it here? Certainly there must be more modern scholars who have looked at this issue than one who died in 1771. |
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85 | eisegesis and formula | Gal 4:10 | djconklin | 28338 | ||
It is interesting to note how many people use thise verse as a condemnation of keeping holy days without a trace of it appearing in the verse itself! This is called eisegesis. The word translated here as "month" is never used for the new moon which suggests to me that Paul isn't talking about it. Another fact is that this sequence of terms never appears elsewhere in the Bible. Also, there is a "formula" in the OT that does list the ceremonial days (see Col. 2:16 in the NT for example) and it is nowhere near like this list. Perhaps Paul isn't even talking about the ceremonial days here? But, then what is he talking about? |
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86 | eisegesis and formula | Gal 4:10 | djconklin | 28351 | ||
I don't know the full answer other than those points that which I pointed out. Do you have anything constructive to share? | ||||||
87 | eisegesis and formula | Gal 4:10 | djconklin | 28357 | ||
Well, if their opinions were based on sound exegesis then you shouldn't have any trouble dealing with the few points that I showed. Paul is saying in Galatians that keeping the law cannot save you. There is no argument on that point. What the antinomians do is leap beyond that (eisegesis) and say that therefore we don't have to keep the law at all--which point Paul rebutted in Romans. Why should I disagree with truth? Why the lame attempt at a personal attack? See point #2 when you got to post. |
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88 | study on Eph. 4:26 | Eph 4:26 | djconklin | 28712 | ||
Here's a link to a study on Eph 4:26: http://faculty.bbc.edu/rdecker/documents/eph4_26.pdf | ||||||
89 | Verse 4:13 say in Philippians? | Philippians | djconklin | 27885 | ||
With Bibleworks 5.0 you can do that! | ||||||
90 | Verse 4:13 say in Philippians? | Philippians | djconklin | 28270 | ||
Apparently so, as I understand their literature*. Here's their web site: http://www.bibleworks.com/ From their web site: "The new Version Database Compiler lets you build your own Bible versions for use in BibleWorks. The new version can be displayed and searched, just like the other Bible versions in BibleWorks! This will be a great boon to missionaries and translators. Simply provide the text to BibleWorks in ASCII text format, with verse references for each verse, and the BibleWorks Version Database Compiler will compile the database and install it in BibleWorks." |
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91 | study on Phil 2:5-11 | Phil 2:5 | djconklin | 28711 | ||
Here's a link to a study on Phil. 2:5-11: http://faculty.bbc.edu/rdecker/rd_ken.htm | ||||||
92 | study on Phil 2:5-11 | Phil 2:5 | djconklin | 28758 | ||
Summary: The incarnation of Jesus Christ is often described in terms of the "kenosis" (usually translated "to empty")--a term that comes from the Greek word kenovw [KENOW] in Philippians 2:5-11. This article summarizes the semantics and theology of the text from the perspective of evangelical theology, concluding that Jesus did not "empty" himself of anything. Rather Paul's statement refers to Jesus--who was and is fully equal with God in nature--veiling his preincarnate glory and voluntarily humbling himself by accepting existence in the form of humanity for the purposes of providing salvation. | ||||||
93 | study on Phil. 4:4-9 | Phil 4:4 | djconklin | 28709 | ||
Here's a link to a study on Phil. 4:4-9: http://fiveft12.odsgc.net/phillippians_44-9.htm | ||||||
94 | study on Phil. 4:4-9 | Phil 4:4 | djconklin | 28760 | ||
from the link provided: In conclusion Paul emphasizes rejoicing, unity, prayer, setting your hearts upon godly things, and imitating godly examples. It is within these things that the impact of the Church upon the world around it depends. The world sees the unity of the Church. This relies upon the relations of each member with the other. "…And since this in turn depends upon sanctified individuals, the first and most crying need is for a transformation and keeping of hearts and minds in Christ Jesus" (Motyer 207). Works Cited Bauer, Walter, A Greek-English Lexicon of the New Testament and Other Early Christian Literature. Chicago, University of Chicago Pr. 1979. Bruce, F.F. New International Biblical Commentary: Philippians. Peabody, Massachusetts, Hendrickson Publishing, 1983. Douglas, J.D. ed. The New Bible Dictionary 2ed. Downers Grove, IL., Intervarsity Pr., 1962 Halley, Henry H. Halley’s Bible Handbook, Grand Rapids, Zondervan, 1965. Kidd, D.A. Collins Gem Dictionary: Latin-English, English-Latin. Great Britain, HarperCollins Pub. 1957. Lightfoot, J.B. St. Paul’s Epistle to the Philippians. Grand Rapids, Zondervan, 1953. Martin, Ralph P. New Century Bible Commentary: Philippians. Grand Rapids, WM.B. Eerdmans Pueblo CO. 1980. Motyer, Alec. The Message of Philippians: Jesus Our Joy. Downers Grove, IL. Inter-Varsity Pr., 1984. Vincent, Martin R. A Critical and Exegetical Commentary on the Epistles to the Philippians and to Philemon. N.Y. Charles Scribners Sons, 1897. |
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95 | exegetical study | Col 1:13 | djconklin | 28703 | ||
Here's a link to an exegetical study on Col 1:13-23: http://www.wls.wels.net/library/Essays/Authors/A/AndersonRedeemed/AndersonRedeemed.pdf | ||||||
96 | Correcting the translation | Col 2:16 | djconklin | 24751 | ||
In the Greek "food or drink" is actually "eating and drinking". In the Greek "in respect to" means "in that portion of". The "Sabbath day" here refers to the ceremonial sabbaths of the feast of Trumpets and the Day of Atonement (a day of fasting so it wouldn't becovered under "feast day"). For more details see my study at http://biblestudy.iwarp.com (spent two years looking at 182 sources) |
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97 | Sabbath laws....do? or don't? | Col 2:16 | djconklin | 24793 | ||
"In Colossians 2:16-17, Paul explicitly refers to the Sabbath as a shadow of Christ, which is no longer binding since the substance (Christ) has come." Grammatically speaking Paul is not contrasting shadow with body as is commonly assumed; what he is doing is saying "let no man judge ... but the body of Christ" (i.e., the church is to decide these matters). |
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98 | Sabbath laws....do? or don't? | Col 2:16 | djconklin | 24794 | ||
The phrase "a festival or a new moon or a Sabbath day" refers to the annual, monthly, and weekly holy days." Actually, Paul is using a well-known OT formula for listing all of the ceremonial days. The Day of Atonement and the feast of Trumpets are not only ceremonial sabbaths they are also day of fasting so they wouldn't be under either of the first two items. |
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99 | Why do we not keep the 7th day Sabbath | Col 2:16 | djconklin | 24837 | ||
"In Colossians 2:16-17, Paul explicitly refers to the Sabbath as a shadow of Christ, which is no longer binding since the substance (Christ) has come. It is quite clear in those verses that the weekly Sabbath is in view. The phrase "a festival or a new moon or a Sabbath day" refers to the annual, monthly, and weekly holy days of the Jewish calendar (cf. 1 Chronicles 23:31; 2 Chronicles 2:4; 31:3; Ezekiel 45:17; Hosea 2:11)." The chronological progression mentioned above is being assumed. In fact, when you check all of the relevant verses, one should add 2 Chron. 8:13 and Neh. 10:33 to the list above, you find that it is only in the last two given above that the "order" is the same as in Col.2:16. All the rest are in reverse "order" and when looked at closely you find that (we'll use Hos. 2:11 as an example here) it is created artificially by dropping the "solemn feasts" at the end of the verse. We also need to remember that some of the ceremonial sabbaths were days of fasting (Day of Atonement and feast of Trumpets) thus it would not be proper to call them a feast. So, the seventh-day Sabbath isn't even being mentioned at all in Col. 2:16-17. Secondly, grammattically speaking Paul isn't contrasting body and shadow. The contrast is on who can do the judging: some outsider or the church ("the body of Christ")? |
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100 | what is the true worship day sun. or sat | Col 2:16 | djconklin | 24934 | ||
The changeover started in Rome and Alexandria around 135 A.D. in reaction by the Christian community being confused as being Jewish during the Jewish revolt--the Romans didn't look too closely to see that there were fundamental differences. See the church historian (not the philosopher) Socrates Scholasticus (A.D. 305-438): "Such is the difference in the churches on the subject of fasts. Nor is there less variation in regard to religious assemblies. (112) For although almost all churches throughout the world celebrate the sacred mysteries on the sabbath(113) of every week, yet the Christians of Alexandria and at Rome, on account of some ancient tradition, have ceased to do this." Ecclesiastical History. Book 5, chapter 22. at http://www.ccel.org/fathers2/NPNF2-02/TOC.htm and Salaminius Hermias Sozomen (died probably in 447 or 448): "Assemblies are not held in all churches on the same time or manner. The people of Constantinople, and almost everywhere, assemble together on the Sabbath, as well as on the first day of the week, which custom is never observed at Rome or at Alexandria." Ecclesiastical History, Book 7, chapter 19 at http://www.ccel.org/fathers2/NPNF2-02/TOC.htm |
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