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There are a number of indicators: Themes In the texts in Chapter 11 and earlier, all of the stories are about God's punishment of mankind. While the theme of salvation is present in these texts, there is also a theme of the depravity of mankind and their continual fall from grace. This theme isn't really present in the texts after Chapter 11 - only the ...


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The Uses All four instances of the adjective πολύς in v.15 and 19 that are used substantively to refer to "the many" people are articular masculine plural forms, three being nominative case (οἱ πολλοὶ), with the second articular version in v.15 an accusative case (τοὺς πολλοὺς) as the object of the prepositoin εἰς ("to"). Two instances of the anarthrous ...


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I am seeing parallelism here. There is a two-fold disobedience; one in disobeying the father by mocking and the other in disobeying the mother by disregarding her direction. I lean towards your thought on emphasis. The parallelism in the second part of the proverb gives a two-fold response to the two-fold disobedience. That being said, the particular ...


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If one discounts the longer or shorter ending of Mark (For why scholars have rejected these endings see this answer.), there are only two explanations for Mark's apparently unresolved ending at 16:8. It was either an accident of history or a purposeful descision on the part of the author. Mark's gospel could have been unfinished due to the death of the ...


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The word 'ἠγέρθη' transliterates into ēgerthē, meaning in its infinitive form 'to rise'. To understand the intended meaning of the word in a specific case we should look both at how the word is used elsewhere in the same work, using a semantic analysis, and at the immediate surrounding context of the narrative, using an informative analysis. Note also that ...


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The Masoretic Text appears to imply (Eccl 1:1) that the author is the son of David, the King of Jerusalem. Based in the wider genre of the Ketuvim (or Writings), the reader would then infer the son of David to be Solomon, the author. In this regard, Jewish tradition reflects the same. For example, the Targum Qohelet makes explicit mention that Solomon was ...


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Note that when it comes to literal versus figurative use of language, it does not matter what the language is. In other words, there is nothing inherent in the Hebrew language versus the English language that helps determine if a word, phrase, or clause should be taken literally or figuratively. Rather, context of a statement, in any language, is primarily ...


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First, "eternal" is in fact a direct descendent of the Greek word "αἰών" by way of the Latin "aeternus" = "aevum" + "ternus". When you say "eternal", you could also debate on historical grounds whether you are referring to a delimited or unbounded time. Greek is polysemic and "αἰών" is no exception, but in practice, the indefinite sense is quite common for ...


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Evangelist You, however, be self-controlled in all things, endure hardship, do the work of an evangelist, fulfill your ministry. 2 Timothy 4:5. This scripture identifies this gift as that of Evangelist, which is the same gift in Ephesians 4:11. In context of 1 and 2 Timothy and Titus (and the work that Paul instructed them to carry out) it is clear we in ...


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The word 'tense' isn't always helpful as Hebrew doesn't have tenses in the same way as English does, often the perfect and imperfect are referred to as aspects. Here the suffix which modifies the verb denotes the perfective aspect of the verb. The perfect aspect views the action of the verb from an external perspective hence we are seeing the action as ...


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King David certainly has a greater role in Jewish tradition, and is more revered in modern Judaism. However, it was King Josiah who introduced religious reforms now known as the Deuteronomistic reforms, including monotheism and the requirement that sacrifices could only be made in the temple in Jerusalem. The Book of Kings (which centuries later was divided ...


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I cannot see any. I'd also like to know why translators thought 'baffle' could be appropriate here. In a loose dynamic translation it's tempting to let it slide. But the same Greek word is used twice in that sentence the only difference being the active vs passive conjugation. ἀνακρίνει verses ἀνακρίνεται (1Co 2:15 BGT) I would translate it in the ...


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2 Tim 3:16 The question assumes that when Paul wrote 2 Tim 3:16 he was only referring to the Old Testament scriptures and whilst that is a view commonly presented it seems to ignore that Paul considered Luke's gospel to be scripture as well, consider 1 Tim 5:18: 1 Timothy 5:18 For the Scripture says, "You shall not muzzle an ox while it treads out the ...


1

5590 psyxḗ (from psyxō, "to breathe, blow" which is the root of the English words "psyche," "psychology") – soul (psyche); a person's distinct identity (unique personhood), i.e. individual personality. 5590 (psyxē) corresponds exactly to the OT 5315 /phágō ("soul"). The soul is the direct aftermath of God breathing (blowing) His gift of life into a person, ...


1

Romans 5:15 (KJV) But not as the offence, so also is the free gift. For if through the offence of one many (1. G4183 masculine, singular) be dead, much (2. G4183 neuter, singular) more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many. (3. G4183 masculine, plural) In this verse the Greek adjective, ...


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This is likely an example of a hendiadys, a figure of speech where two words are used in a place where one would suffice, for the reason of adding emphasis. It appears to be a common Hebraism and many see the first such example in Genesis 1 where God "created the heavens and the earth" can stand for "created everything." Not EVERY construction consisting ...


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The Greek word ἠγέρθη simply means that Jesus was 'raised' and, without context, could mean that Jesus was raised in the physical world or taken bodily up into heaven. The context we have in Mark, as originally written (to end at verse 16:9), is that Jesus' body was not there, and he was not seen again. Two chapters earlier, in verse 13:26, Mark's Jesus ...


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This question is very difficult to answer without entering into the realm of theology about the sovereignty of God. It is important to remember that Paul held philosophical and theological views that contradict those that modern Americans hold. The English texts use the word all(Greek παντα). To my knowledge there are no other instances where "παντα" is ...


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The righteous Paul wrote of in 1 Tim 1:9 are those justified and transformed by the gospel of Christ. Some may be taken back by Paul's use of the word "righteous" because of Romans 3:10. But in light of Paul's other teachings in Romans, and how Christ's righteousness becomes the believer's by imputation, it's not difficult to understand a child of God who ...


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The Idea in Brief The meaning here appears to be the inviolate character of the Abrahamic Covenant. That is, the Lord does not violate his own word concerning the eternal perpetuation of the Jewish peoples. Discussion The Targum Jonathan translates this verse in Aramaic as follows. That is, there is the [Abrahamic] Covenant is the object of the Aramaic ...


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I'm not a Greek scholar. However, thanks to the hard work of those who have made it possible for the average citizen to dig deeper into the words of God, I have at my disposal tools such as The Interlinear Scripture Analyser (TISA). In regard to the current question, I thought I might see if I could discover some pattern of usage for the words "απο του". It ...


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I'm new here and hope that it is ok for me to quote the following: Source: http://ichthys.com/mail-crucify%20afresh.htm Hebrews 6:4-6 is another one of those famous (or infamous) passages that is generally misunderstood. The key portion is the participial phrase in verse six anastaurountes heautois ton huion tou theou kai paradeigmatizontes - ...


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From the perspective of those who delivered over Jesus to be crucified, the reason was simple: he was a false Messiah. From the Jewish perspective, false Messiahs who seemed to them to be setting aside the Law of Moses were worthy to die. From the Roman perspective, someone who made themselves out to be a king was a usurper, so it was the duty of the friends ...


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Introduction Genesis 1 was intended as a prologue to Genesis and as comparative polemic which relates theological truths to the audience. Prologue Gordon J. Wenham notes in The Word Biblical Commentary Vol. 1: Genesis 1-15 page 46 ...[Genesis 1:1–2:3] stands apart from the narratives that follow in style and content and makes it an overture to the ...



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