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"We have never been slaves" or in bondage to any one was a true statement for those who were confronting Jesus but it was not true for the nation having been saved or rescued from Egypt. They are using an extreme literalness to avoid answering the argument Jesus set before them. Yes, the answer is that simple. David H. Stern, Jewish New Testament ...


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An answer in the simplest terms. In the Greek "born of water and of the Spirit" is whats known as a "Hendiadys." Water and Spirit are in fact the same thing. Jesus was preparing Nicodemus to understand that the new birth is not one of flesh but one of the spirit. We are already born of water in the natural birth. So Jesus adds the condition "unless" which is ...


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If one were to base their interpretation solely off the text, the narrative states (NASB): In these lay a multitude of those who were sick, blind, lame, and withered, [waiting for the moving of the waters; 4 for an angel of the Lord went down at certain seasons into the pool and stirred up the water; whoever then first, after the ...


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Good question, and to be fair the Bible does have the below verses: Deuteronomy 23:7 "Do not despise an Edomite, for the Edomites are related to you. Do not despise an Egyptian, because you resided as foreigners in their country." http://biblehub.com/deuteronomy/23-7.htm And as for Ishmael, I have heard you: I will surely bless him; I will ...


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First of all, we should look at the history of this passage. When we read the Bible, it says (KJV John 5:2-7): Now there is at Jerusalem by the sheep market a pool, which is called in the Hebrew tongue Bethesda, having five porches. In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water. For an ...


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Jesus is asking Peter if he "Agapao" him. Agapao is a godly type of love like that of the "Good Samaritan" toward the wounded Jewish man on the road. The Good Samaritan cares even for his enemy, his love is unconditional and includes active compassion. Peter is still at the Phileo stage, where you love your brothers with brotherly love...you love those ...


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Bibliographic Postscript This is offered as a supplement to Soldarnal's fine answer. Probably the most thorough (one is tempted to say "exhaustive") account of the internal evidence bearing on the question of the common authorship of gJohn and 1 John is found in A.E. Brooke, A Critical and Exegetical Commentary on the Johannine Epistles (Edinburgh, 1912), ...


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While before the 20th century there was common agreement on common authorship between the Gospel and Epistles of John, there is, as you mention, no such agreement today. At the same time, we are quick to note, however, that John and 1 John share a vocabulary of words and thought forms to such an extent that no one has mounted a serious proposal that they are ...


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The significance is that the author wants to emphasize his belief that Jesus is the agent God will use to resurrect people on the last day. The Pharisees already believed and taught that there would be a resurrection on the last day, that God would raise people up on the last day. But the author wants to win us over to belief that God has given Jesus the ...


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I think it's on Jesus future on how he would be cruxified and then become the ladder reconciling heaven and earth


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The two verses are parallel and complementary. That is, the context points to delivery from the kingdom of darkness, and in this respect one "sees" the Kingdom of God. In this regard, the Apostle Paul cited the words of Jesus, when he (Paul) was before King Agrippa: Acts 26:15-18 (NASB) 15 And I said, ‘Who are You, Lord?’ And the Lord said, ‘I am Jesus ...


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Let us start by Explaining "Where" the Kingdom is nor will they say, ‘See here!’ or ‘See there!’ For indeed, the kingdom of God is within you.” (Luke 17:21 NKJV) So let us break down the Question** How does one see what is inside of them? Or is it seeing what is inside someone else? You see what is inside someone else by being "Born of the Breath". ...


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One characteristic of Biblical prophecy (as I understand it) is that it is rarely intended to reveal specific details about future events in advance, but rather to "foreshadow" those events in such a way that future observers will recognize them and say, "Aha! So that's what he was talking about." This is true both in Old & New Testament prophecy and ...


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Interesting question. There is another word used for "lift up" in John. In Strong's it is number 142, airo. The lift up in John 12:32 is hypsotho (Strong's number 5312), which connotes exaltation (see also v.34). In the larger context of John 12 I recommend David Flusser's The Sage of Galilee. To paraphrase Flusser, I suggest the following: ...



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