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| bio | website | ateret-tiferet.com |
|---|---|---|
| location | United States | |
| age | 32 | |
| visits | member for | 6 months |
| seen | 7 hours ago | |
| stats | profile views | 9 |
Currently reading: Augustine, De Trinitate
My website "Ateret Tiferet" launched 02-23-2013. Please come visit! Send me an e-mail and let me know what you think (see the "Support" link in the website's navigation bar).
What is my religious affiliation?
I am Jewish by birth (this is not the religious affiliation), Christian by faith (this is the religious affiliation). Very simple.
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Feb 19 |
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Contextually, which English translation/ Greek text seems more probable in Rev. 5:10? This was an exceptional response too. I just wanted you to know that. Well done. If I could mark yours as accepted, I certainly would have done so. |
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Feb 19 |
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What does it mean to convict the world concerning righteousness? Check out Isa. 11:2-4. I believe there is a strong connection there. Also, Isa. 2:4. |
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Feb 19 |
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Contextually, which English translation/ Greek text seems more probable in Rev. 5:10? Understood. Thanks. |
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Feb 19 |
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Contextually, which English translation/ Greek text seems more probable in Rev. 5:10? Good point on Rev. 14:3. |
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Feb 19 |
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Contextually, which English translation/ Greek text seems more probable in Rev. 5:10? @Dan O'Day, so, you believe ἡμᾶς is contextually more probably although "the majority of witnesses have αὐτούς"? I understand I asked you about context alone, so consider this a tangential question that I was interested in asking of you. |
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Feb 19 |
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Contextually, which English translation/ Greek text seems more probable in Rev. 5:10? @Noah Snyder: Heavier or weightier manuscript evidence does not always mean that we're looking at the original Greek text. (That will be another thread). That being said, I give the reader knowledge of the variants, not so that we focus on which has weightier witnesses, but because I wanted the reader to read the context and discern which reading seems more probable. Again, I'll show you a text in NA27 that is clearly wrong even though it has weightier witnesses. |
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Feb 18 |
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Contextually, which English translation/ Greek text seems more probable in Rev. 5:10? I don't really understand the VTC. How can I make the question any clearer? I'm asking the person to note the textual variants. After noting them, read the immediate context of the scripture in question. After reading the context, answer which English translation/ Greek text is more probable based on the context. Yeah, it takes a bit of work, I suppose, but how is it "not a real question"? It's exegesis at the core. |
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Feb 18 |
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In 1 Peter 1:4, why did the translators of the KJV translate εἰς ἡμᾶς as “for you”? Oh check that out. It has "Or, for us" in the margin! Heh. I wonder why they just didn't write "for us" then???? |
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Feb 18 |
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In 1 Peter 1:4, why did the translators of the KJV translate εἰς ἡμᾶς as “for you”? Oh, I know how we can find out if it is an IT error. Let me find the 1611 KJV edition and see what it says. BRB |
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Feb 18 |
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In 1 Peter 1:4, why did the translators of the KJV translate εἰς ἡμᾶς as “for you”? The hyperlinked one. Which one do you have available? |
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Feb 18 |
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Contextually, which English translation/ Greek text seems more probable in Rev. 5:10? My question asks: Based on the context, which English translation ("us," "we shall reign" vs. "them," "they shall reign")/ Greek text (ἡμᾶς, βασιλεύσομεν vs. αὐτοὺς, βασιλεύσουσιν) seems more likely? I didn't ask which is more likely based on the English. If need be, take a paper and cover all the English translations. It doesn't matter. All I'm asking for is for someone to read the Greek (if you can) and tell me which is a more likely based on the context. If you can't read the Greek, cover all the Greek and tell me which is a more likely English translation based on the context. |
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Feb 18 |
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Contextually, which English translation/ Greek text seems more probable in Rev. 5:10? I certainly agree that the textual witnesses are significant. I would also enjoy seeing your analysis of the contextual implications of each option (whenever you have time). |
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Feb 18 |
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Contextually, which English translation/ Greek text seems more probable in Rev. 5:10? @Noah Snyder: Please critique my edit. |
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Feb 18 |
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Contextually, which English translation/ Greek text seems more probable in Rev. 5:10? I don't see a difference as long as you can read Greek... I mentioned: The Textus Receptus has "us" and "we shall reign," while the Nestle-Aland 27th edition has "them" and "they shall reign." So, which one of those translations is more probable? Alternatively, if you can read the Greek, then, which one of those Greek texts is more probable? |
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Feb 18 |
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Contextually, which English translation/ Greek text seems more probable in Rev. 5:10? Could you elaborate on the context? What are the implications of "them" and "they shall reign" versus "us" and "we shall reign"? |
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Feb 18 |
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What does it mean when it says that Christ is “the head of the body”? I guess my confusion was regarding Christ being the cranium (head). That means he is a part of his own body. Then, the Church (the body of Christ) are members of his body, as well as his bride. If Christ is the head of his body, and his body is his bride, then he is his own bride? That was all confusing. |
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Feb 15 |
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What does “freedom of the glory of the children of God” mean (Romans 8:21)? I would have to disagree. We might think of "corruption" today in the sense of "corrupt cops" or "corrupt politicians" (for example), but it didn't possess that sense in the 1st century Jew's (e.g., Paul) vocabulary. It essentially meant "mortality," as opposed to "immortality" which is often seen in conjunction with "incorruption" (cp. 1 Cor. 15:42, 15:52-54). Paul is basically saying that he desires to be immortal. That occurs upon "the redemption of the body" (Rom. 8:23), i.e. the resurrection of the dead. |
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Feb 15 |
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What does “freedom of the glory of the children of God” mean (Romans 8:21)? @MonicaCellio: Not really. See Mark 9:47: τὴν γέενναν τοῦ πυρὸς. This is literally, "the Gehenna of the fire," though it is understood as the attributive genitive, "the fiery Gehenna." Likewise, Rom. 8:21: τὴν ἐλευθερίαν τῆς δόξης, literally, "the liberty of the glory," which is understood as, "the glorious liberty." |
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Feb 14 |
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Did Jesus endorse tithing for all when addressing the Pharisees? We are a spiritual temple. Tithing (e.g., the bringing of the firstfruits of one's produce to the Temple) was a carnal matter. |
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Feb 14 |
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Did Jesus endorse tithing for all when addressing the Pharisees? Understood. I will do so. |
