If I die without food or without eternal salvation, I want to die without food.
The wise king is not the universal expert. Rather, he is to be someone with mastery of the task of judgment. And he exercises such judgment well through his gifts in the discerning, taking, and weighing of expert counsel. Ruling with expert counsellors is a rather different thing from rule by experts.
All the inhabitants of the world should know that the power of kings is vain and trivial, and that none is worthy of the name of king but he whose command the heaven, earth and sea obey by eternal laws.
King Canute (c.990–1035), king of England (1016–), Denmark (1018–) and Norway (1028–1035).
Information is always "metachemical" with reference to the information carrier just as "software" is always "metaphysical" with reference to the "hardware". Information cannot be measured by physics and chemistry nor be described and certainly not be explained....
Reinhard Eichelbeck. The Darwin Conspiracy. Rise and fall of a pseudo-scientific worldview. (Das Darwin-Komplott. Aufstieg und Fall eines pseudowissenschaftlichen Weltbildes.)
There are arguments for and against the proposition that a husband can rape his wife. The disagreements are, in part, over what the phrase actually means. When one asks if a husband can rape his wife there are several different questions one could be asking.
All these are related but distinct questions. They are questions that might be assumed but not articulated when discussing the issue of marital rape. Throughout I am discussing the situation of a husband physically forcing his wife to have sex while she is trying to prevent him. Similar responses would relevant for a wife physically forcing sex with her husband against his will, although that would seem to be an uncommon situation.
Question 1 may be what some people mean by the question: Can a husband rape his wife? Many men are physically capable of forcing sex on a woman when she is unwilling, and that remains the case in marriage. If a wife absolutely refuses sex with her husband, it is the case that many husbands would be physically capable of forcing coitus. Question 1 is obviously true. It is in the other questions where the debate really lies.
In Paul’s letter to the Corinthians, Paul argues that in matters of sex, the husband and wife no longer retain dominion of their own bodies. Husbands are not to refuse wives and wives are not to refuse husbands.
The husband must fulfill his obligation to his wife, and likewise also the wife to her husband. The wife does not have authority over her own body, but her husband does. And likewise also the husband does not have authority over his own body, but his wife does. Do not defraud one another, except perhaps by agreement, for a time, in order that you may devote yourselves to prayer, and then you should be together again, lest Satan tempt you because of your lack of self control. (1Co 7:3-5 LEB)
That Paul is commanding this to the husbands and wives means that there is a possibility that a spouse may refuse sex. Paul states that refusal is forbidden, moreover that the refusal of sex is fraudulent behaviour towards one’s spouse. But note who the command is given to: the command is given to the husband to fulfill his obligation and the wife to fulfill hers. There is no command that states that if a husband or wife refuses then the other is entitled to force the non-compliant spouse. The question of forcing sex is not being addressed by Paul here, rather the question of refusing sex. A wife could wrongly refuse sex and a husband could, in response to being wronged, wrongly force it. And it would seem from elsewhere in the Bible that obtaining what one is otherwise entitled to by force can be wrong. The principles of laying down one’s life for another, of loving to our own detriment, of fighting battles for others and asking God to fight our battles, of turning the other cheek; these biblical principles are all consistent with not forcing sex when a spouse wrongly refuses it.
So why does Paul give these commands to the Corinthians? Because they were needed. Men and women in Corinth may have been refusing sex to their spouses—though possibly out of a pious motive of a perceived heightened spirituality. Of course this is not true piety, it is not more spiritual to break one’s marriage vows however pious one claims to be otherwise. The Pharisees excused a son’s obligations to his parents if he offered service to God instead. Jesus rebuked false piety and noted that it is in fact rejecting God’s commandment (Mark 7:9-11). Marriage is a commitment between one man and one woman for life with sexual fidelity. As such, marriage vows are an agreement to be both only and always sexually faithful to one’s wife. In modern parlance, marriage vows are a permanent consent to sex with one’s spouse.
This is why the terminology of “rape” is so difficult to apply. How do you apply an idea about consent, or lack thereof, in a situation where permanent consent has been vowed? The idea that a spouse can consent, or not, to sex on a daily or hourly basis in antithetical to marriage vows. The question of marital rape is asked in a language (or culture) of consent whereas the Bible has a language of sexual fidelity. Sex outside of marriage is wrong regardless of the amount of consent given by both parties. And sex inside of marriage is what has been vowed. The whole question of marital rape would seem absurd to many women in ancient times. “What do you mean you refuse to have sex with your husband because you don’t want to?”
There is a world—I do not say a world in which all scholars live but one at any rate into which all of them sometimes stray, and which some of them seem permanently to inhabit—which is not the world in which I live.
In my world, if The Times and The Telegraph both tell one story in somewhat different terms, nobody concludes that one of them must have copied the other, nor that the variations in the story have some esoteric significance. But in that world of which I am speaking this would be taken for granted. There, no story is ever derived from the facts but always from somebody else's version of the same story.
Writers of books need earlier books as sources when they write ‘em.
Those earlier books, yet earlier books, and so ad infinitum.
In my world, almost every book, except some of those produced by Government departments, is written by one author. In that world almost every book is produced by a committee, and some of them by a whole series of committees.
In my world, if I read that Mr. Churchill, in 1935, said that Europe was heading for a disastrous war, I applaud his foresight. In that world no prophecy, however vaguely worded, is ever made except after the fact.
In my world we say, "The first world-war took place in 1914–1918." In that world they say, "The world-war narrative took shape in the third decade of the twentieth century."
In my world men and women live for a considerable time—seventy, eighty, even a hundred years—and they are equipped with a thing called memory. In that world (it would appear) they come into being, write a book, and forthwith perish, all in a flash, and it is noted of them with astonishment that they "preserve traces of primitive tradition" about things which happened well within their own adult lifetime.
Turning to more detailed matters, in my world, if a fisherman makes an unusually good catch, he counts and weighs and measures each fish and can accurately (even maddeningly) recall these statistics to memory until the end of his life. In that world a ‘draught of 153 great fishes’ is necessarily fictitious and the number must be symbolical. In my world, if a party of uneducated and probably superstitious men is sent out by moonlight to arrest a man who is said to be in league with the devil and to be able to work miracles, they go in some trepidation; and when the wizard suddenly appears out of the darkness and challenges them, using those words so awe-inspiring to Jewish ears, ‘I AM’, they are apt to be considerably taken aback. But in that other world it is ‘ludicrously unhistorical’ to suppose that the high priest’s servants ‘went back and fell to the ground’ in precisely these circumstances. In my world a man of even the humblest origin can become, by the end of his life, a very learned man. In that world a Galilean fisherman can never, as long as he lives, become acquainted with the writings of Philo or the terminology of contemporary religious and philosophical thought.
Modern Jews divide the Old Testament into 3 groupings. They are
From which they derive the term TaNaKh from the initial letters. Within the Tanakh they divide the Prophets into Former Prophets and Latter Prophets. The Writings are divided into Poetry, 5 scrolls, and other. Within these groupings the books are also ordered.
The term the "Law of Moses" or "Book of the Law" or similar was used by the authors of other Old Testament books: Joshua 1:7, Joshua 8:31, Joshua 8:32, Joshua 22:5, Joshua 23:6, 1 Kings 2:3, 2 Kings 14:6, 2 Kings 21:8, 2 Kings 23:25, 2 Chronicles 23:18, 2 Chronicles 25:4, 2 Chronicles 30:16, 2 Chronicles 33:8, 2 Chronicles 34:14, Ezra 3:2, Ezra 7:6, Nehemiah 8:1, Nehemiah 8:14, Nehemiah 9:14, Nehemiah 10:29, Daniel 9:11, Daniel 9:13, Malachi 4:4. This often refers to a specific book, usually Deuteronomy.
The phrase the Law and the Prophets is attested by the time of the New Testament. Sirach (Ecclesiasticus) was written c. 200 BC. In the prologue written c. 150 BC we read,
Many great teachings have been given to us through the Law and the Prophets and the other books that followed them, and for these we should praise Israel for instruction and wisdom. Now, those who read the scriptures must not only themselves understand them, but must also as lovers of learning be able through the spoken and written word to help the outsiders. So my grandfather Joshua, who had devoted himself especially to the reading of the Law and the Prophets and the other books of our ancestors, and had acquired considerable proficiency in them, was himself also led to write something pertaining to instruction and wisdom, so that by becoming familiar also with his book those who love learning might make even greater progress in living according to the law.
You are invited therefore to read it with goodwill and attention, and to be indulgent in cases where, despite our diligent labour in translating, we may seem to have rendered some phrases imperfectly. For what was originally expressed in Hebrew does not have exactly the same sense when translated into another language. Not only this book, but even the Law itself, the Prophecies, and the rest of the books differ not a little when read in the original.
But Maccabeus had ever sure confidence that the Lord would help him: Wherefore he exhorted his people not to fear the coming of the heathen against them, but to remember the help which in former times they had received from heaven, and now to expect the victory and aid, which should come unto them from the Almighty. And so comforting them out of the law and the prophets, and withal putting them in mind of the battles that they won afore, he made them more cheerful. (2 Maccabees 15:7–9)
In the time of my maturity I remained with my husband, and when these sons had grown up their father died. A happy man was he, who lived out his life with good children, and did not have the grief of bereavement. While he was still with you, he taught you the law and the prophets. Maccabees 18:9–10
Then [Jesus] said to them, “These are my words that I spoke to you while I was still with you, that everything written about me in the Law of Moses and the Prophets and the Psalms must be fulfilled.” Then he opened their minds to understand the Scriptures,
For we have not an innumerable multitude of books among us, disagreeing from, and contradicting one another, as the Greeks have, but only twenty two books, which contain the records of all the past times; which are justly believed to be divine. And of them five belong to Moses, which contain his laws, and the traditions of the origin of mankind, till his death. This interval of time was little short of three thousand years. But as to the time from the death of Moses, till the reign of Artaxerxes, King of Persia, who reigned after Xerxes, the Prophets, who were after Moses, wrote down what was done in their times, in thirteen books. The remaining four books contain hymns to God; and precepts for the conduct of human life.It is true, our history has been written since Artaxerxes very particularly, but has not been esteemed of the like authority with the former by our forefathers, because there has not been an exact succession of prophets since that time; and how firmly we have given credit to these books of our own nation is evident by what we do; for during so many ages as have already passed, no one has been so bold as either to add any thing to them, to take any thing from them, or to make any change in them; but it is become natural to all Jews immediately, and from their very birth, to esteem these books to contain Divine doctrines, and to persist in them, and, if occasion be willingly to die for them. For it is no new thing for our captives, many of them in number, and frequently in time, to be seen to endure racks and deaths of all kinds upon the theatres, that they may not be obliged to say one word against our laws and the records that contain them; whereas there are none at all among the Greeks who would undergo the least harm on that account, no, nor in case all the writings that are among them were to be destroyed; for they take them to be such discourses as are framed agreeably to the inclinations of those that write them; and they have justly the same opinion of the ancient writers, since they see some of the present generation bold enough to write about such affairs, wherein they were not present, nor had concern enough to inform themselves about them from those that knew them; examples of which may be had in this late war of ours, where some persons have written histories, and published them, without having been in the places concerned, or having been near them when the actions were done; but these men put a few things together by hearsay, and insolently abuse the world, and call these writings by the name of Histories.
When Jesus and Paul address the issue of greed as a factor that can exclude self-professed believers from the kingdom of God, they are not talking about problems with greedy impulses that all humans struggle with on a daily basis but those who extort and defraud and steal from those living on the economic margins of life and who amass great wealth in the process.
Robert A. J. Gagnon.
Now the Passover of the Jews was at hand, and many went up from the country to Jerusalem before the Passover to purify themselves. They were looking for Jesus and saying to one another as they stood in the temple, “What do you think? That he will not come to the feast at all?” Now the chief priests and the Pharisees had given orders that if anyone knew where he was, he should let them know, so that they might arrest him.This raises several questions. What day does John mean by Passover? And is he using inclusive or exclusive reckoning?
Six days before the Passover, Jesus therefore came to Bethany, where Lazarus was, whom Jesus had raised from the dead. So they gave a dinner for him there. (Joh 11:55–12:2)
Then came the day of Unleavened Bread, on which the Passover lamb had to be sacrificed. So Jesus sent Peter and John, saying, “Go and prepare the Passover for us, that we may eat it.” They said to him, “Where will you have us prepare it?” He said to them, “Behold, when you have entered the city, a man carrying a jar of water will meet you. Follow him into the house that he enters and tell the master of the house, ‘The Teacher says to you, Where is the guest room, where I may eat the Passover with my disciples?’ And he will show you a large upper room furnished; prepare it there.” And they went and found it just as he had told them, and they prepared the Passover.Now John also states that the washing of the disciples feet occurred during the time of the Last Supper. John writes,
And when the hour came, he reclined at table, and the apostles with him. And he said to them, “I have earnestly desired to eat this Passover with you before I suffer. (Luk 22:7–15).
Now before the Feast of the Passover, when Jesus knew that his hour had come to depart out of this world to the Father, having loved his own who were in the world, he loved them to the end. During supper, when the devil had already put it into the heart of Judas Iscariot, Simon’s son, to betray him, Jesus, knowing that the Father had given all things into his hands, and that he had come from God and was going back to God, rose from supper. He laid aside his outer garments, and taking a towel, tied it around his waist. Then he poured water into a basin and began to wash the disciples’ feet and to wipe them with the towel that was wrapped around him. (Joh 13:1–5).I have previously argued that the feast on the Friday is distinct from the Passover meal on the Thursday. John also tells us that the Jews did not wish to defile themselves on Friday morning so that they could eat the Passover.
Then they led Jesus from the house of Caiaphas to the governor’s headquarters. It was early morning. They themselves did not enter the governor’s headquarters, so that they would not be defiled, but could eat the Passover. (Joh 18:28)Again John is referring to a Friday feast which follows the Passover meal that occurred the night before when they ate the lamb. Though this does not necessary tell us what day John is referring to in 12:1.
|Day||Event||Inclusive days prior||Exclusive days prior|
|# days||# days||# days||# days||# days||# days|
|Thursday-Friday||Passover meal evening||1||2||0||1|
|Friday-Saturday||Sabbath, Unleavened Feast||1||0|
The next day the large crowd that had come to the feast heard that Jesus was coming to Jerusalem. So they took branches of palm trees and went out to meet him, crying out, “Hosanna! Blessed is he who comes in the name of the Lord, even the King of Israel!” And Jesus found a young donkey and sat on it. (Joh 12:12–14)This is during daylight hours, thus would be the Monday. Though traditionally the church celebrates this as Palm Sunday.
And he was teaching daily in the temple. (Luk 19:47).The synoptic gospels do not lay out a strict chronology.
On one of the days while He was teaching the people in the temple and preaching the gospel (Luk 20:1 NASB).John mentions events over these days without clear chronological references.
There is a deep irony in this attempt to curtail human creativity and resourcefulness. The same people who resolutely oppose economic growth tend to resist any curtailment in the growth of the state's power to intervene and redistribute wealth. Christians, who take the reality of sin seriously, so it seems to me, ought to do the exact opposite: encourage economic development and growth while advocating for a curtailment of state power and the accumlation of national debt. In other words, we should trust free people more and powerful people—or those lusting after power—less.
John Bolt, Economic Shalom
Romans 9:14-23 is foundational to Calvinist theology.
What shall we say then? Is there injustice on God’s part? By no means! For he says to Moses, “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.” So then it depends not on human will or exertion, but on God, who has mercy. For the Scripture says to Pharaoh, “For this very purpose I have raised you up, that I might show my power in you, and that my name might be proclaimed in all the earth.” So then he has mercy on whomever he wills, and he hardens whomever he wills.
You will say to me then, “Why does he still find fault? For who can resist his will?” But who are you, O man, to answer back to God? Will what is molded say to its molder, “Why have you made me like this?” Has the potter no right over the clay, to make out of the same lump one vessel for honorable use and another for dishonorable use? What if God, desiring to show his wrath and to make known his power, has endured with much patience vessels of wrath prepared for destruction, in order to make known the riches of his glory for vessels of mercy, which he has prepared beforehand for glory—
Rather, does not the potter have authority over his clay to make from the same lump, either a vessel that is for honour or that is for dishonour?
The idea that any man or writer should be opaque to those who lived in the same culture, spoke the same language, shared the same habitual imagery and unconscious assumptions, and yet be transparent to those who have none of these advantages, is in my opinion preposterous. There is an a priori improbability in it which almost no argument and no evidence could counterbalance.
C.S. Lewis, "Modern Theology and Biblical Criticism", Christian Reflections.
So God created man in his own image,and
in the image of God he created him;
male and female he created them. (Gen 1:27)
Then the Lord God said, “It is not good that the man should be alone; I will make him a helper fit for him.” ...So the Lord God caused a deep sleep to fall upon the man, and while he slept took one of his ribs and closed up its place with flesh. And the rib that the Lord God had taken from the man he made into a woman and brought her to the man. Then the man said,Jesus specifically quotes that God made male and female, that the man is to leave his parents and that they are to be one flesh. There is much that can be taken from these passages in Genesis.
“This at last is bone of my bonesTherefore a man shall leave his father and his mother and hold fast to his wife, and they shall become one flesh. And the man and his wife were both naked and were not ashamed. (Gen 2:18,21-25)
and flesh of my flesh;
she shall be called Woman,
because she was taken out of Man.”
If brothers dwell together, and one of them dies and has no son, the wife of the dead man shall not be married outside the family to a stranger. Her husband's brother shall go in to her and take her as his wife and perform the duty of a husband's brother to her. And the first son whom she bears shall succeed to the name of his dead brother, that his name may not be blotted out of Israel. (Deu 25:)Here the levirate marriage is commanded of a brother if his sister-in-law becomes a childless widow. That is, a man is told that the right thing to do in such a situation is to take a second wife. The reason being to provide children to his brother's widow and they will be counted as his brother's offspring. So the principle one can derive from this passage is that taking a second wife can, in at least one situation, be an act of mercy. It is the right thing to do. It is important to note that this situation may arise in a fallen world, but was not relevant in the antelapsian world.
This appeal to the autographs helps to escape the obvious error that occurred during transmission as well as the complexity behind identifying which textual tradition is the inerrant one.The focus of inerrancy is that the Bible is without error of fact, not just doctrine. The Chicago Statement on Biblical Inerrancy (which I am comfortable with) affirms this. There are several articles to explain what is meant by this affirmation but some of these qualifiers mean that inerrantists are not compelled to defend pseudo-errors. One of the qualifiers is that the claim of inerrancy only applies to original wording of the manuscripts. Article 10 states,
We affirm that inspiration, strictly speaking, applies only to the autographic text of Scripture, which in the providence of God can be ascertained from available manuscripts with great accuracy. We further affirm that copies and translations of Scripture are the Word of God to the extent that they faithfully represent the original.While Kelly is addressing text-types (or rather, the possibility of non-unique sources, which is within the larger concept of text-type veracity), the bigger issue for inerrancy is usually one of translation. In practice, appeal is made to the Bible in one's own language. I speak neither Hebrew nor Greek so my appeals must be to the English Bible. And I am confident that Bibles in other languages are accurate enough for inerrancy apologists of foreign speech. It is not that inerrantists continually appeal to the non-extant texts, rather it is to dismiss the claims of error that only exist as result of errant transcription and, more often, errant translation. It seems to me that the usual appeal is to the original language or the original words (as opposed to the original manuscript) to resolve a difficulty of translation. I am not certain that a large number of difficulties, that is issues of errancy, arise from the different text-types.
We deny that any essential element of the Christian faith is affected by the absence of the autographs. We further deny that this absence renders the assertion of Biblical inerrancy invalid or irrelevant.
If a malicious witness arises to accuse a person of wrongdoing, then both parties to the dispute shall appear before the Lord, before the priests and the judges who are in office in those days. The judges shall inquire diligently, and if the witness is a false witness and has accused his brother falsely, then you shall do to him as he had meant to do to his brother. So you shall purge the evil from your midst. And the rest shall hear and fear, and shall never again commit any such evil among you. Your eye shall not pity. It shall be life for life, eye for eye, tooth for tooth, hand for hand, foot for foot. (Deu 19:16-21)The command that your eye shall not pity may mean that the judge is not permitted to give a lesser punishment or substitute a fine; it is a minimum sentence.
Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. For truly, I say to you, until heaven and earth pass away, not an iota, not a dot, will pass from the Law until all is accomplished. Therefore whoever relaxes one of the least of these commandments and teaches others to do the same will be called least in the kingdom of heaven, but whoever does them and teaches them will be called great in the kingdom of heaven. (Mat 5:17-19)And then he says,
You have heard that it was said to those of old, ‘You shall not murder; and whoever murders will be liable to judgment.’ (Mat 5:21)And
You have heard that it was said, ‘You shall not commit adultery.’ (Mat 5:27)And
It was also said, ‘Whoever divorces his wife, let him give her a certificate of divorce.’ (Mat 5:31)And
Again you have heard that it was said to those of old, ‘You shall not swear falsely, but shall perform to the Lord what you have sworn.’ (Mat 5:33)These are what they have been taught by the scribes. When Jesus addresses these teachings, which are based in the Torah, Jesus explains what they mean. He explains that murder originates in the heart and that lesser sins such as hatred also violate the law. He explains that adultery can be in the heart. He corrects the teaching they have received on divorce. But consider this teaching,
You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’ (Mat 5:43)Hating your enemies is not an Old Testament quote. He tells them to love their enemies.
You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’ But I say to you, Do not resist the one who is evil. But if anyone slaps you on the right cheek, turn to him the other also. And if anyone would sue you and take your tunic, let him have your cloak as well. And if anyone forces you to go one mile, go with him two miles. Give to the one who begs from you, and do not refuse the one who would borrow from you. (Mat 5:38-42)Jesus is not abolishing the Law as he has already said, but he is commenting about how they are applying the Law. None of the examples Jesus gives involves actually losing an eye, or a tooth, or one's life. Jesus is speaking against a spirit of retaliation. The talion was given to administer judgment and limit sentences, it was not given to justify our internal desire for revenge. This is what the Pharisees got wrong and why Jesus spoke so sternly to them in other situations. A spirit of revenge works against mercy. It subverts all that God wants to do. It is antagonistic to God's purposes. Punishment is not wrong, and the principle of the talion is not wrong, but if we let revenge take priority in our hearts we oppose what God is doing.
I will put enmity between you and the woman,The protevangelium contains the promise of deliverance. Even in the curse God is planning to redeem the problem. God does not intend for men to be alienated from him.
and between your offspring and her offspring;
he shall bruise your head,
and you shall bruise his heel.” (Gen 3:15)
No one after lighting a lamp puts it in a cellar or under a basket, but on a stand, so that those who enter may see the light. Your eye is the lamp of your body. When your eye is healthy, your whole body is full of light, but when it is bad, your body is full of darkness. Therefore be careful lest the light in you be darkness. If then your whole body is full of light, having no part dark, it will be wholly bright, as when a lamp with its rays gives you light. (Luk 11:33-36)When our eye is healthy, or generous, we view things rightly. We need to pay careful attention that we have healthy eyes. Luke writes this within the context of people saying Jesus operates by the power of Beelzebub. He warns them against having an unclean spirit, and he rebukes them for their unbelief. Then following this is a condemnation of the scribes and Pharisees.
her sins are heaped high as heaven,It is the certainty of judgment which men deserve which makes mercy so imperative. Jesus is against men who would refuse the repentant; such an attitude demonstrates that they themselves have not received mercy, that they remain outside the kingdom.
and God has remembered her iniquities.
Pay her back as she herself has paid back others,
and repay her double for her deeds;
mix a double portion for her in the cup she mixed. (Rev 18:5-6)
Jesus said to them, “Truly, I say to you, the tax collectors and the prostitutes go into the kingdom of God before you.” (Mat 21:31).
|Jews return to Jerusalem||1||1||Ezr 1|
|Work begins on the temple. Foundation laid.||2||2||Ezr 3|
|Opposition to building||2||2||Ezr 4|
|Letter to Ahasuerus||53–75||?9–16||Ezr 4|
|Letter to Artaxerxes||75–116||?9–17||Ezr 4|
|Darius' 1st year||18||18|
|Temple building resumes (Darius' 2nd year)||19||19||Ezr 6|
|Temple completed (Darius' 6th year)||23||23||Ezr 6|
|Artaxerxes 1st year||75||(18)|
|Ezra returns to Jerusalem||81||24||Ezr 7|
|Nehemiah returns to Jerusalem (Artaxerxes 20th year)||94||37||Neh 2|
|Wall completed||94||?37–49||Neh 6|
|Nehemiah returns to Babylon (Artaxerxes 32nd year)||106||49||Neh 5, 13|
|Artaxerxes||Bishlam, Mithredath, Tabeel, and the rest of their associates. Rehum the commander, Shimshai the scribe, and the rest of their associates.||Ezr 4|
|Darius||Tattenai the governor, Shethar-bozenai, and his associates.||Ezr 6|
|Artaxerxes||Sanballat the Horonite and Tobiah the Ammonite servant. Geshem the Arab||Neh 2, 4|
Jeshua was the father of Joiakim, Joiakim the father of Eliashib, Eliashib the father of Joiada, Joiada the father of Jonathan, and Jonathan the father of Jaddua. (Neh 12:10–11)That is
And in the days of Joiakim were priests, heads of fathers’ houses (Ne 12:12)Among the list is Zechariah son of Iddo. Zechariah's first oracle was during the second year of Darius.
The family heads of the Levites in the days of Eliashib, Joiada, Johanan and Jaddua, as well as those of the priests, were recorded in the reign of Darius the Persian. The family heads among the descendants of Levi up to the time of Johanan son of Eliashib were recorded in the book of the annals. And the leaders of the Levites were Hashabiah, Sherebiah, Jeshua son of Kadmiel, and their associates, who stood opposite them to give praise and thanksgiving, one section responding to the other, as prescribed by David the man of God.
Mattaniah, Bakbukiah, Obadiah, Meshullam, Talmon and Akkub were gatekeepers who guarded the storerooms at the gates. They served in the days of Joiakim son of Joshua, the son of Jozadak, and in the days of Nehemiah the governor and of Ezra the priest, the teacher of the Law. (Neh 12:22–26 NIV).So there was documentation of the Levites in the days of Eliashib and his descendants. And specifically in the Book of the Annals from Eliashib to Johanan.
In the days of Eliashib, Joiada, Johanan, and Jaddua, the Levites were recorded as heads of fathers’ houses; and the priests in the reign of Darius the Persian. (Neh 12:22)
These are the priests and the Levites who came up with Zerubbabel the son of Shealtiel, and Jeshua: [list of priests]. These were the chiefs of the priests and of their brothers in the days of Jeshua.
And the Levites: [list of Levites].
And Jeshua was the father of Joiakim, Joiakim the father of Eliashib, Eliashib the father of Joiada, Joiada the father of Jonathan, and Jonathan the father of Jaddua.
And in the days of Joiakim were priests, heads of fathers’ houses: [list of priests].
In the days of Eliashib, Joiada, Johanan, and Jaddua, the Levites were recorded as heads of fathers’ houses; and the priests in the reign of Darius the Persian.
The sons of Levi, their heads of fathers’ houses were written in the Book of the Annals until the days of Johanan the son of Eliashib.
The names of the priests are also recorded: the priests in the reign of Darius the Persian.
Then we return to the Levites (and gatekeepers) and what they were doing during the time of Joiakim.
And the heads of the Levites: [list of Levites] to praise and to give thanks... watch by watch. [List of gatekeepers] were gatekeepers standing guard at the storehouses of the gates.
This was during the time of Joiakim, the highpriest during the time of Nehemiah and Ezra.
These were in the days of Joiakim the son of Jeshua son of Jozadak, and in the days of Nehemiah the governor and of Ezra, the priest and scribe.
70 sevens are decreed for your people and for your holy city: to finish the transgression and to seal up sin and to atone for guilt and to bring in everlasting righteousness and to seal vision and prophet and to anoint a holy of holies. Now know and understand: from the going out of the word to restore and build Jerusalem until an anointed one, a prince—7 sevens and 62 sevens; it will be built again with streets and a moat, but in troubled times. And after the 62 sevens an anointed one shall be cut off, and he shall have nothing, and the city and the sanctuary will be destroyed by the people of the coming prince, and its end will be with the flood and to the end there shall be war; these desolations are determined. (Dan 9:24-26)
from the going out of the word to restore and build Jerusalem until an anointed one, a prince—7 sevens and 62 sevens; it will be built again with streets and a moat, but in troubled times. And after the 62 sevens...
The first option suggests that the 7 sevens is the time until Jerusalem is rebuilt: that is 49 years, and the anointed one appears after a further 434 years. The second option implies that the anointed one comes after 49 years and Jerusalem would be built in the subsequent 434 years.from the going out of the word to restore and build Jerusalem until an anointed one, a prince—7 sevens. And [during] 62 sevens it will be built again with streets and a moat, but in troubled times. And after the 62 sevens...
Michael Jones of Inspiring Philosophy has posted a video on what he considers the top 10 reasons from the Bible on why young earth creationism cannot be correct. These are biblical arguments on the error of creationism, not purported scientific errors.
His top 10 problems are:
And God said to Abraham, “As for Sarai your wife, you shall not call her name Sarai, but Sarah shall be her name. I will bless her, and moreover, I will give you a son by her. I will bless her, and she shall become nations; kings of peoples shall come from her.” Then Abraham fell on his face and laughed and said to himself, “Shall a child be born to a man who is a hundred years old? Shall Sarah, who is ninety years old, bear a child?” And Abraham said to God, “Oh that Ishmael might live before you!” God said, “No, but Sarah your wife shall bear you a son, and you shall call his name Isaac. I will establish my covenant with him as an everlasting covenant for his offspring after him. As for Ishmael, I have heard you; behold, I have blessed him and will make him fruitful and multiply him greatly. He shall father twelve princes, and I will make him into a great nation. But I will establish my covenant with Isaac, whom Sarah shall bear to you at this time next year.”
The Lord said, “I will surely return to you about this time next year, and Sarah your wife shall have a son.” And Sarah was listening at the tent door behind him. Now Abraham and Sarah were old, advanced in years. The way of women had ceased to be with Sarah. So Sarah laughed to herself, saying, “After I am worn out, and my lord is old, shall I have pleasure?” The Lord said to Abraham, “Why did Sarah laugh and say, ‘Shall I indeed bear a child, now that I am old?’ Is anything too hard for the Lord? At the appointed time I will return to you, about this time next year, and Sarah shall have a son.” But Sarah denied it, saying, “I did not laugh,” for she was afraid. He said, “No, but you did laugh.” (Gen)
The flood continued forty days on the earth. The waters increased and bore up the ark, and it rose high above the earth. The waters prevailed and increased greatly on the earth, and the ark floated on the face of the waters. And the waters prevailed so mightily on the earth that all the high mountains under the whole heaven were covered. The waters prevailed above the mountains, covering them fifteen cubits deep. (Gen 7:17-20)
God made a wind blow over the earth, and the waters subsided. The fountains of the deep and the windows of the heavens were closed, the rain from the heavens was restrained, and the waters receded from the earth continually. At the end of 150 days the waters had abated, and in the seventh month, on the seventeenth day of the month, the ark came to rest on the mountains of Ararat. And the waters continued to abate until the tenth month; in the tenth month, on the first day of the month, the tops of the mountains were seen. (Gen 8:1-5)
But the dove found no place to set her foot, and she returned to him to the ark, for the waters were still on the face of the whole earth. (Gen 8:9)
The water prevailed more and more upon the earth, so that all the high mountains which were under all the heavens were covered. (Gen 7:19 NASB footnote)
And the rib that the Lord God had taken from the man he made into a woman and brought her to the man. Then the man said,That the man and woman are two beings suggests that "one flesh" here has a more metaphorical meaning. Which is fine as Scripture has many non-literal readings: metaphors, fables, idioms. Even in Genesis chapters 1 through 3.“This at last is bone of my bones
and flesh of my flesh;
she shall be called Woman,
because she was taken out of Man.”Therefore a man shall leave his father and his mother and hold fast to his wife, and they shall become one flesh. And the man and his wife were both naked and were not ashamed.
Therefore, just as sin came into the world through one man, and death through sin, and so death spread to all men because all sinned—for sin indeed was in the world before the law was given, but sin is not counted where there is no law. Yet death reigned from Adam to Moses, even over those whose sinning was not like the transgression of Adam, who was a type of the one who was to come. (Rom 5:12-14).
For the creation was subjected to futility, not willingly, but because of him who subjected it, in hope that the creation itself will be set free from its bondage to corruption and obtain the freedom of the glory of the children of God. For we know that the whole creation has been groaning together in the pains of childbirth until now. (Rom 8:20-22)
By the sweat of your faceyou shall eat bread,till you return to the ground,for out of it you were taken;for you are dust,and to dust you shall return. (Gen 3:19)
These are the generations of the heavens and the earth when they were created.
When God created man, he made him in the likeness of God. Male and female he created them, and he blessed them and named them Man when they were created. (Gen 5:2)
God created man in his own image, in the image of God he created him; male and female he created them. And God blessed them. (Gen 1:27-28)
Jesus answered, “Have you not read that he who created them from the beginning made them male and female [Gen 1:27], and said, ‘Therefore a man shall leave his father and his mother and hold fast to his wife, and the two shall become one flesh [Gen 2:24]’? So they are no longer two but one flesh. What therefore God has joined together, let not man separate.” (Mat 19:4-5)
God said to them, “Be fruitful and multiply and fill the earth and subdue it, and have dominion over the fish of the sea and over the birds of the heavens and over every living thing that moves on the earth.” And God said, “Behold, I have given you every plant yielding seed that is on the face of all the earth, and every tree with seed in its fruit. You shall have them for food. And to every beast of the earth and to every bird of the heavens and to everything that creeps on the earth, everything that has the breath of life, I have given every green plant for food.” And it was so. And God saw everything that he had made, and behold, it was very good. And there was evening and there was morning, the sixth day. (Gen 1:24-31)
In the beginning, God created the heavens and the earth. And the earth was formless and void, and darkness was over the face of the deep. And the Spirit of God was hovering over the surface of the waters. (Gen 1:1-2)
When God created the heavens and the earth the earth was formless and void,...
Let's remember YECs constantly claim theistic evolutionists have to add meaning to the Biblical texts, and they just take the plain reading. Well, in order to deal with the issues I brought up in the video they will have to add meaning to several of the passages I went over.