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Oct
21
comment Does Revelation 22:5 contradict 1 Corinthians 15:28?
these are two completely different texts by different authors. Why do they need to agree on the first place?
Oct
15
comment Could the crowd have provided the extra bread and fish in the account of Jesus feeding the thousands?
Even so, I won't unilaterally close this if the community disagrees.
Oct
15
comment Could the crowd have provided the extra bread and fish in the account of Jesus feeding the thousands?
@Thaddeus it is possible to draw a conclusion about the gospel author's intent and belief when writing. It is not possible To verify the historicity of the accounts. Dick's answer is good because it focuses on the former, while this questions asks for speculation on the latter. Evidence that it is focused on the historical event itself and not a specific text is the fact that all parallel accounts are given. Each gospel author may have had his own intent behind recording this account. Instead of asking about a specific text, the OP is asking about the event itself.
Oct
15
comment Could the crowd have provided the extra bread and fish in the account of Jesus feeding the thousands?
@seedy3 I'd be fine seeing it closed as opinion-based, but that is up to the community to decide.
Oct
11
comment What is the significance of the “upper room” in Acts 1:13?
Thanks, post notice removed.
Oct
11
comment What is the significance of the “upper room” in Acts 1:13?
Could you please cite a source for your claim that "it would be that is typically the story where the women resided"? We require answers to 'show their work', and claims such as this need to be supported.
Sep
20
comment How should ἱλαστήριον (hilasterion) be translated in Romans 3:25?
"This is not intended to be a doctrinal argument about theories of atonement, please keep responses focused on the text." Any citations from Greco-Roman literature to back up this claim (other texts using these terms in that same sense)? Are you familiar with the Greek philosophical notion of ἀνάγκη which you appear to be reading into Paul? Did you examine any other uses of ἱλαστήριον?
Sep
9
comment What does Genesis 1:2 Mean?
FYI, I edited out the Lucifer question from the original question (for the problems noted in your answer, among others), and so I also removed it from this answer so that they are 'in sync'. This answer would benefit from a citation from a lexicon such as the HALOT, but is otherwise good.
Sep
9
comment What does Genesis 1:2 Mean?
Walton also makes this argument (along with an extended diatribe from an evangelical perspective concerning the creation vs. evolution debate) in a book aimed at lay evangelical readers entitled The Lost World of Genesis One: Ancient Cosmology and the Origins Debate.
Sep
9
comment What does Genesis 1:2 Mean?
You would likely enjoy Tsumura's Creation and Destruction: A Reappraisal of the Chaoskampf Theory in the Old Testament. Tsumura argues that modern readers anachronistically presuppose a materialist ontology whereas the ANE presupposed a functional ontology. He performs a semantic analysis of tōhû and argues for its translation as 'unproductive' rather than 'formless' in light of this insight.
Sep
9
comment What does Genesis 1:2 Mean?
Be sure to check out what makes us different from other sites that study the biblical texts. I've edited this question to ensure it is not closed as off-topic.
Sep
9
comment What does Genesis 1:2 Mean?
If the question was focused on the Isaiah text in reference to how it may have been influenced by the earlier Genesis text, that would be fine. But asking how to reconcile a text with another that was written much later is anachronistic for our purposes.
Sep
9
comment What does Genesis 1:2 Mean?
The reconciliation of this passage with a passage in Isaiah is out of scope (the only reason they would need to be 'reconciled' is theological in nature, and thus does not start from the Genesis text itself within its original context. The second question is really a separate question all by itself, and may be unanswerable from the text itself (purely speculative)
Sep
9
comment Translation of Acts 13:48
be sure to click on the second link in my comment for some info about Thayer's. Even so, it points out that the meaning is appoint in the middle.
Sep
9
comment Translation of Acts 13:48
Keep in mind that Strong's is a concordance, not a lexicon. However, in this case it even explicitly states that it means 'appointed' when in the middle voice. But a concordance will not tell you that the verb occurs in middle voice in this context, and thus the translations cited are correct. A Strong's concordance is no replacement for learning Greek and a consulting a good lexicon.
Sep
9
comment Does 1 Peter 2:8 suggest humanity is destined or called to purposes set by God?
I've removed the entire last section which is an statement of belief in contemporary Christianity and has little to do with the text being asked about in its original context. Keep in mind that the main point of your answers should be to answer the question asked, not to proselytize.
Sep
9
comment Job1:6: Who are the “sons of God”?
A reminder appears to be in order that this is a Q&A site, not an opportunity for you to expand on any idea that comes to mind from contemporary Christian theology and practice. Stick to the text and answer the question asked.
Sep
4
comment Why is 'Sabbath' often plural in the Greek text (both LXX and NT) yet translated as if it were singular?
@H3br3wHamm3r81 indeed, and I upvoted your post as well.
Sep
3
comment Why is 'Sabbath' often plural in the Greek text (both LXX and NT) yet translated as if it were singular?
That makes the most sense out of anything I've seen yet. Thanks for sharing! +1
Sep
2
comment Multiple conflated sources or literary device in Jesus' Farewell Discourse?
Excellent response. Thank you very much. I was leaning towards unified already because John is pretty intentional in how he crafts his narrative (even where he "contradicts" the Synoptics; quotes because I am fully aware of the fact the philosophical notion of non-contradiction is somewhat anachronistic to first century Jewish historical narratives).