There are three Herods in scripture.
1 The one that killed the infants at the time of Jesus' birth - 'Herod the Great'.
2 The one that killed John the Baptist - 'Herod Antipas'. (Also 'the Tetrarch'.)
3 The one that killed James, the brother of John - 'Herod Agrippa'.
(See Young's Analytical Concordance under 'Herod'.)
Wikipedia - Herod Antipas agrees ...
The answer to the question does not lie in the statement but in the time/period. The first time Jesus was sent into the world His duty was to spread the Word of God to all men and not to judge anyone:
For God did not send the Son into the world to judge the world, but that the world might be saved through Him. “He who believes in Him
is not judged; he who ...
Here is an extract from Wikipedia about the Herodian family (source):
Herod the Great (born c. 74 BC, ruled 37–4 BC), client king of Judea who built the Second Temple (in Jerusalem) and in the New Testament orders the Massacre of the Innocents
Herod Archelaus (born 23 BC, ruled 4 BC–AD 6), ethnarch of Samaria, Judea, and Idumea
Herod Antipas (born 21 BC, ...
As a commenter notes, there is a text-critical issue here.
The Masoretic Text of the Hebrew Bible plainly reads "Michal" at this point. However, as the textual notes to the Biblia Hebraica Stuttargtensia indicate, there are two Hebrew manuscripts that read "Merob", and there is some support for this among Septuagint manuscripts, too:
P. Kyle McCarter ...
Succinctly stated, as Christ himself was circumcised,1 all those who are “in Christ” are also circumcised with Christ,2 just as all those who are in Christ:
suffer with Christ3
are crucified with Christ4
die with Christ5
are buried with Christ6
are resurrected with Christ7
are made alive with Christ8
live with Christ9
are glorified with Christ10
As other answers have noted, there are a number of discrepancies between the lists of Ezra 2 and Nehemiah 7 which are, largely, duplicate passages.
In the case of Ezra 2:65 and Nehemiah 7:67, there is a specific textual circumstance to explain the present text. At some very early point in Nehemiah's transmission, a scribe's eye has jumped from the "200" of ...
I think the thing which is causing you to see a contradiction is the use of the imperative. Rephrase using conditionals:
If you answer a fool according to his folly, you risk becoming like him.
If you refrain from answering a fool according to his folly, he may become wise in his own conceit.
and the problem disappears. Instead you're left with a ...
If there is a contradiction at all between Paul's tradition and the tradition of the Gospel writers, it can be resolved as a text critical issue here in 1 Corinthians 11:24. Most of the early manuscripts simply have Τοῦτό μού ἐστιν τὸ σῶμα τὸ ὑπὲρ ὑμῶν - "This is my body, which is for you." The short phrase τὸ ὑπὲρ ὑμῶν also appears in 2 Corinthians 9:3, ...
Short Answer: Paul wanted the Corinthians to address blatant immorality in the congregation, and to be able to work through legal disputes within the context of the Church, but he didn't want them going around criticizing people and fault-finding.
Words have a semantic range, so it is always important to look at what the author was attempting to communicate ...
The phrase "seven children" in the poem is almost certainly poetic and not intended to indicate that Hannah actually bore seven children. The number seven was a number of completion in the ancient Near East. It is readily seen elsewhere:
Ruth 4:15 — He will renew your life and sustain you in your old age. For your daughter-in-law, who loves you and ...
There are three variants of the Greek text here:
(a) ... τῇ μεμνηστευμένῃ αὐτῷ γυναικί ... ("his betrothed wife")
(b) ... τῇ μεμνηστευμένῃ αὐτῷ ... ("his betrothed")
(c) ... τῇ γυναικί αυτου ... ("his wife")
Variant (a) is found in the majority of Greek manuscripts, including the Codex Alexandrinus (early 5th century). It is the reading ...
There are several matters here that are crucial -
First, 1 John 1:8 should never be read without also reading 1 John 1:10 -
8 If we say we have no sin [noun], we deceive ourselves, and the truth is not in us. ... 10 If we say we have not sinned [verb], we
make Him out to be a liar, and His word is not in us.
Thus we are all sinners both because of what we ...
Regarding "key differences":
When one battles, one has also encountered - no issue.
When one engages, one has also met - no issue.
When one is said to have been killed "by" a commander of troops, that does not mean one was necessarily killed directly by that commander. It can just as easily have been by the troops that were under his command. For example, ...
It is commonly believed that Job's original 10 children are in Heaven.
The texts do say that Job received a "twice as much", and that he had "more":
Job 42:10 And the LORD turned the captivity of Job, when he prayed for
his friends: also the LORD gave Job twice as much as he had before.
Job 42:12 So the LORD blessed the latter end of Job more than ...
First, Paul is not writing an exact accounting of every instance of Christ being seen in 1 Cor 15:5-8. He does run through an ordered list of instances, which are leading to his point of his own late encounter (v.8).
Second, Paul is writing Corinthians after the selection of Matthias. So at the time of his writing, Matthias, chosen to ...
Simply put, the law of circumcision was given by God to the Hebrew people who made up the physical, geographical nation of Israel and to all the foreigners who would live in the nation of Israel. Jesus came fulfill the law and the prophets, and to be the atoning sacrifice for sin once and for all for all who trust in him, so thanks to Jesus, our right ...
The question misses the point of glory when God is concerned.
Jesus IS the glory of God!
... the god of this world has blinded the minds of the unbelieving so that they might not see the light of the gospel of the glory of Christ, who is the image of God. 2 Cor 4:4
The son is the radiance of God's glory and the representation of His nature Heb 1:3
Interacting with Frank Luke's response, I like the theory proposed by E.W. Bullinger, however it does not seem to fit with what immediately follows in Chapter 18.
First of all I believe that Bullinger is correct in his analysis of the construction of the passage. I agree that the intent is to contrast the Spirit coming upon David and leaving Saul, and ...
In the original post Gen 11:10 is only partially cited, like this -
Gn 11:10 When Shem was 100 years old, he became the father of Arpachshad…
although in the OP answer, the rest of the verse is quoted:
Gen 11:10 ...Shem was 100 years old, and begat Arpachshad 2 years after the flood.
Of course, that end phrase ("two years after the flood") solves one ...
We cannot read NT passages into the Old Testament to explain difficulties - each passage must be understood in its own context. Otherwise I would read the second half of 2 Pet 3:8 into Genesis and say that Methuselah was almost a day old when he died. Instead, I'll give an OT example with similar wording to try to understand the meaning behind the Hebrew ...
The Hebrew text of Genesis 1:1–2 states,
א בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ ב
וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ וְחֹשֶׁךְ עַל פְּנֵי תְהוֹם וְרוּחַ אֱלֹהִים מְרַחֶפֶת עַל פְּנֵי הַמָּיִם
First, notice that v. 2 commences with a disjunctive vav, i.e. וְהָאָרֶץ. One website explains the disjunctive relationship as follows:
The two scriptures (Deut. 6:16 and Malachi 3:10) should be read differently because the original Hebrew words for "test" are different in the two verses. In the King James version, the words are translated differently, "tempt" for the first, and "prove", for the second.
Consulting the Hebrew dictionary of Strong's concordance, ...
There are two matters here:
Marrying siblings was not always a problem but became a problem (as we now know) because of biological problems. Adam and Eve's children must have (almost) all married their siblings!!
The prohibition against marrying siblings (Deut 27:22, Lev 20:17) only became an Israelite law under the the Levitical system that was given ...
The Idea in Brief
According to the Hebrew Bible, there are at least two people who have ascended into heaven: Enoch and Elijah. In the Christian New Testament, Jesus made the emphatic statement that no one (οὐδεὶς) had ever ascended into heaven with the exception of the one who had descended from heaven: that is, Jesus himself, who was to be "lifted up" ...
'Clean' (טָהֵר) in Leviticus 16
The Hebrew verb טָהֵר / taher is used consistently throughout the Hebrew Bible in terms of cleansing or purifying, and so in the context of Leviticus 16 the stated meaning is that by performing the described ritual, the High Priest would have his sins cleansed and he would become pure. This ritual purification was required ...
Well, hardly a "contradiction" as that term is normally understood. But there is a potential misunderstanding, as OP notes, which can be addressed in two ways:
(1) To assume that ἀπέθανον "[these] died" is a simple way of talking about the end of their mortal existence, and not pedantically filling it out with "...or were translated without experiencing ...
"Now these are the judgments which thou shalt set before them." (Ex. 21:1, KJV)
The opening statement of the chapter sets the context within court proceedings, ie. judgment. So, the judgments that were listed for certain offenses were limits.
The laws regarding "retaliation" were not to condone violence, but to set a limit on ...
The Greek behind your question is “τινων (of whomsoever) αφητε (you may remit) τας (the) αμαρτιας (sins) αφιενται (they are remitted) αυτοις (to them) αν τινων (whoesoever) κρατητε (you may retain) κεκρατηνται (they have been retained)”.
This verse is often understood as equivalent to that found in other places such as Matthew 16:19: “ο (whatever) εαν δησης ...
The two references you give (Dt 7:3, Ez 9:12) explicitly help answer your question (though the Ezra one is technically irrelevant since it was centuries after the time of Samson). Both passages list an explicit set of people when a slightly expanded context is shown:
Deut 7:1-3 (KJV)
1When the LORD thy God shall bring thee into the ...
Not All Speech was Removed
The Muting Declared and Defined
Ezekiel's muting is recorded in chapter 3, verse 26 (NKJV):
I will make your tongue cling to the roof of your mouth, so that you
shall be mute and not be one to rebuke them, for they are a rebellious
But the very next verse (v.27) indicates that this muting is not full (emphasis ...