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What is lust of flesh and eys, pride of |
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1 John
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I'm looking for comments on 1 John 2:16 regarding the lust of the flesh, the lust of the eyes and the pride of life. |
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What is lust of flesh and eys, pride of |
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1 John
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1 John 2:16 NASB
For all that is in the world, the lust of the flesh and the lust of the eyes and the boastful pride of life, is not from the Father, but is from the world.
Dear brother, try this for a simple explanation.
Lust- is 1939. "epithuima" ; from 1937; desire, passionate longing, lust: (NASD)
The “lust of the flesh” primarily relates to body desires (needs), and also incorporates soulish (mind, will, emotion) urges.
The “lust of the eyes” primarily relates to that which you can see with your physical eyes but too, incorporates that which you see with your mind and focus upon.
The “boastful pride of life” is also a lust, that of self importance,pride, ego. I understand it as the original sin, in that it is that which caused Lucifer to sin and be cast down as profane (see Is 14:12).
It is interesting to look at the Genesis account of the temptation and fall of man and to see within it the same seeds:
Gen. 3:6 NASB (italics mine)
When the woman saw that the tree was good for food (lust of the flesh), and that it was a delight to the eyes (lust of the eyes), and that the tree was desirable to make one wise (prideful lust) , she took from its fruit and ate; and she gave also to her husband with her, and he ate.
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What is lust of flesh and eys, pride of |
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1 John
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A good translation being the best commentary, I quote the same passage from the Amplified New Testament.
16 For all that is in the world—the lust of the flesh [craving for sensual gratification] and the lust of the eyes [greedy longings of the mind] and the pride of life [assurance in one’s own resources or in the stability of earthly things]—these do not come from the Father but are from the world [itself].
17 And the world passes away and disappears, and with it the forbidden cravings (the passionate desires, the lust) of it; but he who does the will of God and carries out His purposes in his life abides (remains) forever.
The Amplified New Testament, (La Habra CA: The Lockman Foundation) 1999. |
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What is a Worldview? |
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1 John
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We hear the word "worldview" used quite often. What do you think it means? What is the difference between a Christian worldview and a secular worldview? --Hank |
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What is a Worldview? |
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1 John
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Since you don't find the word "worldview" in the text of God's Word, I found the word "world" mentioned many times in 1John 4 and 5. I could be way off base but my take on a meaning goes a little like this. The word "worldview" pictures a set of observatons as viewed by a set of rules or common practices. Secular worldview would then be what is acceptable by the world, not knowing or following Christ personally, and Christian worldview would be looking at the world through God's Eyes. At this point then one would say that the Secular worldview would be looking at the world through Satan's eyes, who is said to be the god of this world in both Daniel and in the New Testament. However I feel you have a much better answer than this. I have read some of your writtings on this forum, and am quite impressed by the Spirit in you........Bob |
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What is a Worldview? |
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1 John
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"world view (noun). 'world view'; personal philosophy of life."
The above is the basic dictionary definition of "world view."
Considering the source of the word (Weltanschauung ), it is not surprising that it is not found in the text of God's Word. In fact, it would be rather amazing if it were found there.
Taking the word in its simplest, most basic definition, it has nothing to do with God, Satan, demons, witches, hobgoblins or any such thing.
Admittedly, world view is not an easy word to define. I found the definition online in the "Dictionary of Difficult Words." |
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Familiar Spirits |
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1 John
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I have a friend that keeps talking about "familiar spirits". What are familiar spirits? I only know of demonic spirits and holy spirit and angelic spirits. When I asked him to explain familiar spirits, he describes what I know as demonic spirits, but in his talk he doesn't refer to them as evil. Any help out there? |
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Familiar Spirits |
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1 John
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Try I John 4:3 and every spirit that does not confess Jesus is not from God; this is the spirit of the antichrist, of which you have heard that it is coming, and now it is already in the world.
CDBJ |
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Can someone sin after salvation ? |
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1 John
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Can someone sin after salvation ? Such as
temptations towards the old nature and
succembing to the lies of the Devil and
committing sins as before they were saved ?
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Can someone sin after salvation ? |
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1 John
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The question would be easer if you had ask, if there is anyone that hasn't sinned after salvation. God is so perfect and Holy and we are locked into these old sinful bodies that have a propensity toward sinning. It is almost an impossibility not to sin, but the great part is that we can keep short accounts with the Father by exercising I John 1:9 There are some that are deluded in there thinking about sinless perfection after salvation. The book of I John is a good one to cover that subject. I hope this helps, I know I need to use it all the time. It's a good thing that I have a perfect Savior in Jesus that God sees when He looks at me. CDBJ |
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Can someone sin after salvation ? |
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1 John
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They can, and unfortunately most do to their own destruction. A good work of salvation to look at is Tit. 2:11-15.
In Christ,
Lanny |
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Study of 1 John |
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1 John
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A Study of the Epistle of 1 John
by Nolan Keck
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The apostle John has always been one of my favorite subjects of study within Scripture!
Every evidence points to John the elder, being the same man as John the apostle, as the author of this letter (Luke 6:13,14). 1 John is the first and largest of 3 epistles that bear the Apostle John's name. Since the letter identifies no specific church, location, or individual to whom it was sent, its classification is as a "general epistle." Although 1 John does not exhibit some of the general characteristics of an epistle common to that time (e.g., no introduction, greeting, or concluding salutation), its intimate tone and content indicate that the term "epistle" still applies to it. The epistle does not identify John as the author, but this anonymity strongly affirms the early church's identification of the epistle with John the apostle, for only someone of John's well known and preeminent status as an apostle would be able to write with such unmistakable authority, expecting complete obedience from his readers, without clearly identifying himself. The similarity of vocabulary and writing style between this book and the Gospel of John argues convincingly that both were written by the same person.
Strong tradition says that John spent his old age in Ephesus. Lack of personal references in this letter indicates that it was written in sermonic style to Christians all over Asia Minor (much like Ephesians). It was probably written after the gospel and before the persecution under Domitian in A.D. 95, which places its writing in the late 80s or early 90s.
John's readers were confronted with an early form of Gnostic teaching of the Cerinthian variety. This heresy was also libertine, throwing off all moral restraints. Consequently, John wrote this letter with two basic purposes in mind: (1) to expose false teachers (2:26) and (2) to give believers assurance of salvation (5:13). In keeping with his intention to combat Gnostic teachers, John specifically struck at their total lack of morality (3:8-10); and by giving eyewitness testimony to the incarnation, he sought to confirm his readers' belief in the incarnate Christ (1:3). Success in this would give the writer joy (1:4).
Outline of 1 John
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I. The Fundamental Tests of Genuine Fellowship (1:1-2:17)
A. The Fundamental Tests of Doctrine (1:1-2:2)
1. A biblical view of Christ (1:1-4)
2. A biblical view of sin (1:5-2:2)
B. The Fundamental Tests of Morals (2:3-17)
1. A biblical view of obedience (2:3-6)
2. A biblical view of love (2:7-17)
a. The love that God requires (2:7-11)
b. The love that God hates (2:12-17)
II. The Fundamental Tests of Genuine Fellowship (2:18-3:24)
A. Part 2 of the Doctrinal Test (2:18-27)
1. Antichrists depart from Christian fellowship (2:18-21)
2. Antichrists deny the Christian faith (2:22-25)
3. Antichrists deceive the Christian faithful (2:26,27)
B. Part 2 of the Moral Test (2:28-3:24)
1. The purifying hope of the Lord's return (2:28-3:3)
2. The Christian's incompatibility with sin (3:4-24)
a. The requirement of righteousness (3:4-10)
b. The requirement of love (3:11-24)
III. The Fundamental Tests of Genuine Fellowship (4:1-21)
A. Part 3 of the Doctrinal Test (4:1-6)
1. The demonic source of false doctrine (4:1-3)
2. The need for sound doctrine (4:4-6)
B. Part 3 of the Moral Test (4:7-21)
1. God's character of love (4:7-10)
2. God's requirement of love (4:11-21)
IV. The Fundamental Tests of Genuine Fellowship (5:1-21)
A. The Victorious Life in Christ (5:1-5)
B. The Witness of God for Christ (5:6-12)
C. Christian Certainties Because of Christ (5:13-21)
1. The certainty of eternal life (5:13)
2. The certainty of answered prayer (5:14-17)
3. The certainty of victory over sin and Satan (5:18-21) |
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Study of 1 John |
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1 John
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A Profile of the John, the Apostle
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John was a son of Zebedee, a master-fisherman in good position, plying his craft in one of the towns on the Lake of Galilee, possibly Bethsaida. It is probable that his mother was Salome, one of the women who 'ministered' to Christ in Galilee (Mark 15:41), a sister of Mary the mother of Jesus. This may be inferred from a comparison of Matthew 27:56 and Mark 15:40, 16:1 with John 19:25.
John, the Apostle, was the brother of James the "Greater" (Matt. 4:21; 10:2; Mark 1:19; 3:17; 10:35). He was one, probably the younger, of the sons of Zebedee (Matt. 4:21) and Salome (Matt. 27:56; comp. Mark 15:40), and was born at Bethsaida. His father was apparently a man of some wealth (comp. Mark 1:20; Luke 5:3; John 19:27). He was doubtless trained in all that constituted the ordinary education of Jewish youth. When he grew up he followed the occupation of a fisherman on the Lake of Galilee.
When John the Baptist began his ministry in the wilderness of Judea, John, with many others, gathered round him, and was deeply influenced by his teaching. There he heard the announcement, "Behold the Lamb of God," and forthwith, on the invitation of Jesus, became a disciple and ranked among his followers (John 1:36-37) for a time. He and his brother then returned to their former avocation, for how long is uncertain.
Jesus again called them (Matt. 4:21; Luke 5:1-11), and now they left all and permanently attached themselves to the company of his disciples. He became one of the innermost circle (Mark 5:37; Matt. 17:1; 26:37; Mark 13:3). He was the disciple whom Jesus loved. In zeal and intensity of character he was a "Boanerges" (Mark 3:17). This spirit once and again broke out (Matt. 20:20-24; Mark 10:35-41; Luke 9:49, Luke 9:54). At the betrayal he and Peter follow Christ afar off, while the others betake themselves to hasty flight (John 18:15). At the trial he follows Christ into the council chamber, and thence to the praetorium (John 18:16, John 18:19, John 18:28) and to the place of crucifixion (John 19:26-27). To him and Peter, Mary first conveys tidings of the resurrection (John 20:2), and they are the first to go and see what her strange words mean. After the resurrection he and Peter again return to the Sea of Galilee, where the Lord reveals himself to them (John 21:1, John 21:7). We find Peter and John frequently after this together (Acts 3:1; 4:13).
John remained apparently in Jerusalem as the leader of the church there (Acts 15:6; Gal. 2:9). His subsequent history is unrecorded. He was not there, however, at the time of Paul's last visit (Acts 21:15-40). He appears to have retired to Ephesus, but at what time is unknown. The seven churches of Asia were the objects of his special care (Rev. 1:11). He suffered under persecution, and was banished to Patmos (Rev. 1:9); whence he again returned to Ephesus, where he died, probably about A.D. 98, having outlived all or nearly all the friends and companions even of his maturer years. There are many interesting traditions regarding John during his residence at Ephesus, but these cannot claim the character of historical truth.
The Apostle John wrote the entire Gospel that bears his name (thought to be around 70 to 85 A.D.), the 3 epistles that bear his name (85-95 A.D.) and the book of Revelation (95 A.D.).
Sources: Easton Bible Dictionary, Holman Bible Dictionary, Hastings' Dictionary of the Bible |
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Study of 1 John |
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1 John
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Continuing Study on 1 John
by Nolan Keck
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Gnosticism, what is it?
"The heresy of Gnosticism had begun to make inroads among churches in John's day. Among its teachings were (1) knowledge is superior to virtue, (2) the nonliteral sense of Scripture is correct and can be understood only by a select few, (3) evil in the world precludes God's being the only Creator, (4) the Incarnation is incredible because deity cannot unite itself with anything material such as a body (Docetism), and (5) there is no resurrection of the flesh. The ethical standards of many Gnostics were low, so John emphasized the reality of the Incarnation and the high ethical standard of the earthly life of Christ." (The Ryrie Expanded Edition Study Bible)
Therefore, we see an early challenge to the church, and the focus of 1 John has two basic purposes: (1) to expose false teachers (2:26) and (2) to give believers assurance of salvation (5:13). Also, he emphasized the lack of morality taught by Gnostic teachers (3:8-10), and he sought to confirm his readers' belief in the incarnate Christ (1:3).
In addition to this, prayon wrote an excellent post on 06/20/2001 that defined Gnosticism...
"Gnosticism is a diverse religious and theosophical movement of the first three centuries AD. The name derives from the means of salvation: the Gnostic is saved through a special knowledge (Gk. gnosis).
The central Gnostic doctrine is the ontological dualism between the supreme, ineffable God of love and the material world, considered evil or at best, indifferent. Between God and matter lie a host of spiritual powers, collectively termed the fullness of God. From its lowest rank comes the creator, a demiurge identified with the OT Yahweh. Fallen spiritual powers, often linked with astral referents, now rule the world.
The focus of Gnostic redemption is not on God but ultimately upon the individual's self- understanding and the resulting freedom it provides.
It declined rapidly in the 3rd century as Christianity countered with apologetic attacks as well as systematic biblical and theological work. Paul dealt with a culture already familiar with some elements of the Gnostic synthesis. An example is the opponents at Corinth "puffed up" with knowledge (1 Cor. 8:1). In 1 Timothy the author censures self-proclaimed teachers of the law (6:4) who teach a false gnosis (v. 20). [Condensed from the Eerdman's Bible Dictionary.]"
NOTE: The Outline of 1 John was taken from The MacArthur NKJV Study Bible |
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Forgiven for spending to much? |
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1 John
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A while back before I was saved and still of the world and worldly ways,I thought I had to have everything.Well needless to say credit cards was the way.Since then I've been saved but also lost a big part of my income.My question is,and this may sound silly but,I have to file bankruptcy and will I be forgiven for this sin of spending to much for things I didn't really need? Please help me with this, cause I really have no choice.
top |
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Forgiven for spending to much? |
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1 John
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Hi Top, When we come to Christ, we had repented of our sins. God had forgiven us of all the sins that we had committed on the basis of His Son death on the cross. Jesus Had paid fully the penalty of sins on our behalf. There is no sins too big or too small that God will not forgive, if we confess them to God. (1 John 1:9) |
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Forgiven for spending to much? |
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1 John
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Hi, top;
I'm glad you're saved! There is no question you have been forgiven.
At the risk of sounding judgmental or presumptuous, I would urge you to consider what God's will might be when it comes to repaying debts. You must decide whether a promise cancelled or reduced by a bankruptcy court is altered in God's eyes. If God expects you to pay your debts in full, failure to do so will just be an ongoing burden of sin in your new life. But you may be sure that he will make it possible - if not comfortable - for you to manage it.
You might visit www.crown.org for a Biblical view of money matters.
I wish you well.
Peace and grace
and a blessed and merry Christmas
Steve aka Indiana Jones |
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Forgiven for spending to much? |
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1 John
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Scripture .. Deu 15:1-11; Lev 25:8-28; Pro 22:7 ...
top, While you are forgiven by God, man may not.
While you may want to file bankruptcy, first consider working with your lenders. If you file, you still should repay your debts. This is what I've heard Larry Burkett say on "Money Matters".
No matter what you do, to the b-word, budget.
He has call-in number is available anytime at 1-800-525-7000. The web site is http://www.crown.org/.
I hope this helps,
Searcher |
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Explanation on 1 John 5:7-8 please? |
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1 John
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I have been studying the epistle of 1 John and I am looking for a little help clarifying 1 John 5:7-8. The KJV is somewhat confusing in verse 8 and in the NASB most of both verses are gone compared to the KJV. My question is why the discrepancy? Also, if we look at the KJV of the text, what does it mean by "...three that bear witness in earth, the Spirit, and the water, and the blood;..." Thank you |
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Explanation on 1 John 5:7-8 please? |
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1 John
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I have been studying the epistle of 1 John and I am looking for a little help clarifying 1 John 5:7-8. The KJV is somewhat confusing in verse 8 and in the NASB most of both verses are gone compared to the KJV. My question is why the discrepancy? Also, if we look at the KJV of the text, what does it mean by "...three that bear witness in earth, the Spirit, and the water, and the blood;..." Thank you |
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Explanation on 1 John 5:7-8 please? |
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1 John
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1 John 5:6-12
The water and the blood are the baptism of Christ and his shedding of his blood at his crucifixion. The Holy Spirit was present at the baptism ( Matt 3:16) and testifies to Jesus as the Son of God. Divine witness is greater than any two human witnesses required by the Law.(Dt 17:6)
Emmaus |
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Explanation on 1 John 5:7-8 please? |
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1 John
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Greetings Ecbntmkr!
The short answer is that the verses in 1 John 5:7-8 were not found in any Greek manuscript of the New Testament until one was given to Erasmus in about 1520 when he was putting together the Textus Receptus (which is the Greek text upon which the KJV is based).
Here is the story about this event which I posted earlier today!
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1 John 5:7 was found in the Vulgate when Erasmus began work on his critical Greek text. However, Erasmus could not find any Greek text which contained the verse. So, he left it out.
This infuriated powers that be, so Erasmus promised that he would included it in future editions of his text if he could find even one Greek text which included it. Amazingly, one appeared with the Comma Johanneum written into the margin.
Many believe that the Greek manuscript had been produced on demand by a Franciscan friar named Froy at Oxford in 1520. Since that time, many more Greek manuscripts have been found. Thus far, only 3 out of thousands include the verse.
Of these three, one is a 12th century manuscript which includes the verse in the margin in a 17th century hand. One is a 16th century manscript. One is a 14th century manuscript. Even the Latin Vulgate does not include the verse before 800 a.d.
The oldest known citation of the Comma is in a 4th century Latin work called "Liber apologeticus".
Therefore, you are entirely correct. This verse was not part of the orignal text of 1 John!
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So, there is really no evidence whatsoever that 1 John 5:7 was ever in the Bible until someone added it much later!
I hope this helps!
Your Brother in Christ,
Tim Moran |
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Explanation on 1 John 5:7-8 please? |
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1 John
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Hi Tim,
Did you mean to say that NONE of 1John 5:7-8 were in any early manuscripts, or did you mean the longer ending of verse 7 and start of verse 8 was what was added?
thanks, retxar |
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Explanation on 1 John 5:7-8 please? |
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1 John
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retxar:
You ask: Did you mean to say that NONE of 1John 5:7-8 were in any early manuscripts, or did you mean the longer ending of verse 7 and start of verse 8 was what was added?
I do not claim to answer for Tim, who is more than capable of answering for himself. :-) I merely point out the following. The words that were added are:
"in heaven, the Father, the Word, and the Holy Spirit, and these three are one. 5:8 And there are three that testify on earth".
"This reading, the infamous Comma Johanneum, has been known in the English-speaking world through the King James translation. However, the evidence--both external and internal--is decidedly against its authenticity" (www.bible.org/index.htm).
Grace to you,
kalos |
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Explanation on 1 John 5:7-8 please? |
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1 John
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Greetings Retxar!
Thanks! I should have clarified some more.
The text should actually read:
7 - For there are three that tesify:
8 - the Spirit, the water and the blood; and the three are in agreement.
The added part begins after the "testify" of v. 7.
7 - ...in heaven; the Father, the Word and the Holy Spirit, and these three are one.
8 - And there are three that testify on earth, ....
Thanks!
Your Brother in Christ,
Tim Moran |
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Explanation on 1 John 5:7-8 please? |
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1 John
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Thanks Tim,
I thought that was what you meant, but I was not sure. Thanks for clearing up.
retxar |
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Explanation on 1 John 5:7-8 please? |
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1 John
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Greetings Retxar!
That's what I get for posting without having slept! :-)
Your Brother in Christ,
Tim Moran |
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Explanation on 1 John 5:7-8 please? |
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1 John
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We're go'na have to pray u up a day job, bro!
retxar |
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Explanation on 1 John 5:7-8 please? |
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1 John
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Hi retxar, The KJ and the NKJ versions have 1 John 5:6b reading,"And it is the Spirit who bears witness, because the Spirit is the truth."
That reading is verse 7 in the l997 NASB and the disputed portion is the middle of verse 8.
The new copyright has that reading for 6b now and the disputed verse is still said to be verse 8.
If you look at the King James, the disputed portion is verse 7. And if that verse is not included I do not see that the Spirit has a chance of giving forth His true witness. I believe that the NASB should get those words Father, Word, and Holy Spirit into the main text where they belong. Later, Ray |
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Explanation on 1 John 5:7-8 please? |
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1 John
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Hi Ray,
That's an astute observation Ray! I was not aware that the 77 NASB read so much different here, until I checked out what you told me. I think the 95 probably has the correct reading, or I guess I should say has the proper text in the proper verse. God did not inspire John to put in the verse and chapter numbers anyway, so I guess it would be hard to prove either right or wrong! I would really like to defend the NKJV here, but I don't I could do it honestly. Even Jay P. Green's LITV (Literal Translation) and MKJV (Modern KJV) have 7b and 8a in italics, and he is a hard nosed RT man. The 95 NASB matches up with the WEB, which is a Majority Text translation. That in itself does not prove anything, but the MT usually agrees with the Received Text that the KJV and NKJV were translated from, but here it agrees with the Critical Text that the NASB was translated from.
retxar |
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