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Why won't Calvinists answer directly??? |
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Job 38:1
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You're right, God elects all who believe. This is not conditioned on anything in us, it is only by grace. He is no respector of persons -- is a typical way of expressing this in the modern idioms. All the Elect are saved, none are lost.
How can you read about the people in Noah’s day and Pharoah and the Philistines and Syria and on and on and not believe that God chooses some for salvation and not others? The Bible is a problematic book if not seen as God ruling in all of the world and the entire universe. What possible sense can be made of "hardening Pharoahs heart"? Is God just a meanie there in the Old Testament? Did He change later on? If a person is tempted to answer yest to both of these questions then that is the largest problem a person can have this side of judgement!!!!!
The best analogy I can give you is that it might be best looked at like an author of a novel. Who made up the characters? Are they real in the book? Are they free to act in ways the author doesn't want? But they are not doing only what the author wants -- since they have consisitant personalities and they do only (their thing) what they want to do. Sure, the author uses them to tell a story and it can be about them but I would rather focus on the types of stories that are written for the purpose of the author other than to tell about a character. Many authors write for the purpose of articulating right from wrong (Dosteovsky comes to mind) rather than to merely take a slice out of time for the reader’s benefit. This is a little like the Bible’s focus from the beginning to the end. God has his own purposes. He is the main purpose of it all, not ourselves.
His electing us does not make us puppets (in the negative sense--keep in mind there is a positive sense of this as well) any more than than the author’s characters are puppets. Only in poorly written works will this fail, when a story depicts someone acting out of character we resist and loose interest in the shoddy work, because the writer has “puppeted” his characters rather than keep in “character”.
We are God’s creatures He is the only one who may decide what to do with us, and not the other way around. I would like to be (a puppet) upheld by his cables on my wrists and elbows and waist and knees and ankles, oh that I could stay there always in His freedom, never to to be dropped and only to know of His omnipotence! To never again worry about needing a lifeline to God! Wouldn’t you want to be a PUPPET also?
All who are truly saved are there what else can be meant by Blessed be the God and the Father of our Lord Jesus who has blessed us with all blessings in heavenly places in Him, Holy and blameless before Him in love... |
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significance of the number forty |
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Bible general Archive 1
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The number forty "40" has remarkable coincidences in the Bible. There were forty days of rain (Gen. 7:17) at the time of the flood, forty days before sending forth the raven (Gen. 8:6), Forty days for embalming (Gen. 50:3), and of fasting by Moses (Ex. 24:18; 34:28; Deut. 9:9,25), by Elijah (1 Kin. 19:8), and by Jesus (Matt. 4:2). Spies were in the promised land for forty days (Num. 13:25). Forty days of probation was given to the Ninevites (Jonah 3:4), the temptation of Jesus lasted for forty days (Luke 4:1-2), and Christ stayed forty days here on earth after His resurrection (Acts 1:3). The number 40 is also used symbolically in Ezekiel 4:6.As for forty years, the Israelites wandered in the wilderness (Ex. 16:35; Num. 14:34, 32:13). There was to be peace in Israel for forty years (Judg. 3:11, 5:31, 8:28). Egypt was to be desolated (Ezek.29:11) and restored after (Ezek.29:13).Also, Forty stripes were administered in punishing criminals (Deut. 25:3) and the 'forty minus one' or thirty-nine lashes (2 Cor. 11:24). Goliath the Philistine took his stand against Israel for forty days (1 Sam. 17:16) and both David and Solomon reigned over Israel for forty years (1 Kin. 2:11, 11:42). Is there a common theme? In the sense of repentance/fasting yes, but there is not 'set time' in the Bible for how long we should repent or fast. |
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Difference between fear and afraid? |
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Bible general Archive 1
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My NIV Bible Dictionary states:
FEAR (Heb. yirah, Gr. phobos). This word has two principal meanings: (1) that apprehension of evil that normally leads one either to flee or to fight and (2) that awe and reverence felt in the presence of a higher authority (be it parent, husband, or especially God). The word "reverend," which occurs only in the KJV of Psalm 111:9 (NIV has "awesome"), means literally "to be feared" and is used only for God.
And my Expository Dictionary states:
Fear as an emotion. OT uses of "fear" often indicate the all-too-familiar feeling of terror. Adam and Eve fled from God in the Garden of Eden, Adam later explaining, "I heard you in the garden, and I was afraid because I was naked" (Ge 3:10). A basic cause of this emotion is awareness of vulnerability because of sin or because of the perceived power of another to do harm. The Hebrew people experienced such terror at Sinai (Dt 5:5), and Saul was gripped by fear when he saw the size of the massive Philistine army (1 Sa 28:5).
The antidote for the emotion of fear is the conviction that God is for us and with us. God told Israel he would be with his covenant people. So Moses exhorted Israel, "Do not be faint-hearted or afraid; do not be terrified or give way to panic before them. For the LORD your God is the one who goes with you to fight for you against your enemies to give you victory" (Dt 20:3-4). |
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What was Saul's problem? |
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1 Samuel
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In 1 Samuel 18:6-9, all the women sang 'Saul has slain his thousands, And David his ten thousands' (vv. 6-7), making Saul very angry because he now viewed David as a threat to his kingdom (v. 9) and looked at David with suspicion from that day forward. It is a measure of Saul's insecurity and jealousy that he read their intentions incorrectly and took offense. His resentment may have been initially triggered by the mention of David's name alongside his own. To note how the Philistines interpreted this song, look at 1 Sam. 21:11. |
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When was the book o f Joel written ? |
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Amos
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Dear Mylwa, From the New Unger's Bible Dictionary:
Critics commonly date Joel's prophecy anywhere from the division of the kingdom (c. 932 B.C.) to the time of Malachi (c. 400 B.C.) or even later. The safest date seems to be preexilic. The reign of Joash (835-796 B.C.) is most appropriate for the prophecy.
Several lines of argument would seem to indicate that Joel's prophecy is early. Its style and general spirit are dissimilar to that of Haggai, Zechariah, and Malachi, postexilic prophets. Its language and style rather belong to the period of Hebrew classical literature. Joel's diction seems reminiscent of Amos, who himself seems to have made use of Joel (cf. JOE 3:16 with AMO 1:2; JOE 3:18 with AMO 9:13). Perhaps most significant is the lack of the mention of a king in the book. Joash was a minor and for a long time under the guardianship of Jehoida the high priest. Then too, Israel's enemies were the Phoenicians and Philistines (JOE 3:4), the Egyptians and Edomites (JOE 3:19), and the Assyrians and the Babylonians who harassed Israel from the time of Amos to the Exile. Cornill, Oesterley and Robinson, Merx, and S. R. Driver agree for a postexilic date but their evidence is inconclusive. JOE 3:2 is supposed to allude to the Exile but this is clearly a predictive passage of the nation's present-day scattering and by no means needs to refer to the Babylonian captivity. The mention of the Javanim or "Ionians" does not necessitate a date after the Exile. These people are alluded to in the Assyrian records of the eighth century B.C. Arguments based on the silence with regard to a king or idolatrous places of worship in the Northern Kingdom are pointless. Such mention is also lacking in Nahum, Jonah, Zephaniah, and Obadiah.
In Jesus' name, charis |
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is cremation an option for a christian? |
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1 Cor 15:50
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Is cremation following death against God's will for Christians?
In the Bible cremation is portrayed only as an exceptional method of disposing of bodies. Most often cremation took place in the midst of unusual circumstances. For example, in 1 Samuel 31:12 we read about the men of Jabesh-Gilead who burned the corpses of Saul and his sons in order to prevent desecration of their bodies at the hands of the Philistines.
We don't find cremation mentioned in the New Testament. Burial is the normal method. Moreover, the church fathers preferred "the ancient and better custom of burying in the earth."
However, there is no actual prohibition against cremation in the pages of Scripture. And if a Christian does get cremated, this poses no problem for God in resurrecting that person's body from the dead (1 Corinthians 15:42-44).
We read in 2 Corinthians 5:1, "Now we know that if the earthly tent we live in is destroyed, we have a building from God, an eternal house in heaven, not built by human hands." (NIV) It does not matter how our "earthly tent" (body) is destroyed; all that matters is that God will raise it from the dead. Even those who are buried eventually dissolve into dust and bones. So, regardless of whether we're buried or cremated, we can all look forward to a permanent resurrection body that will never be subject to death and decay. |
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Quran not divine,mistake |
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Bible general Archive 1
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IM a teacher of the bible which is Gods word, but i am not a prophet in the fullest sense of the word, just a teacher. You struggle at the scriptures yourself because they have been translated vary well, and still contain what God wants us to know. Their are to date 24,334 copys of the old testament and new , which when transliterated mean exactly what we read today. The septuigent was written 200 years before Christ and still says the same thing in greek. The quran is no where near what our old testament is, it has no prophetic value,and has many mistakes, such as Jesus being a slave (sura chapter) 43:59 . then in chapter 4:172 says that Jesus is not a slave. The quran says to chek it out with the bible chapter 5:44-49 and 10:95 yor quran states that only Jews mistranslate bible, chapter 2:75-79 and 4:46 .Im not a Jew, muhamad had sin 48:2 and 40.55 and 42:5 come and be saved by the one true God our lord Jesus Christ whom had no sin sura 3:46. love in Christ's name .RCSCROLL P.S. Abraham is a hebrew Ishmael would be a philistine or muslim. |
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12 Tribes of Isreal? |
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Bible general Archive 1
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In Genesis 49:1-28, we get a glimpse of what happened to each tribe as Jacob gives blessings to his sons, and in turn, gives prophecies concerning each and every one of them!
These verses contain the "Blessing of Jacob" and are not only intended for his sons, but for the tribes that descended from them (v. 28).
In verse 4, Reuben's descendants were characterized by indecision (Judg. 5:15-16). Verse 7 (concerning Levi and Simeon) was fulfilled when Simeon's descendants were absorbed into the territory of Judah (Josh. 19:1,9) and when Levi's descendants were dispersed throughout the land, living in 48 towns and the surrounding pasturelands (Gen. 48:6; Num. 35:2,7; Josh. 14:4; 21:41). Judah was assigned leadership in place of his brothers (Reuben, Simeon and Levi) and was a symbol of sovereignty, strength, and courage. Judah (or Israel) is often pictured as a lion in later times (Ezek. 19:1-7; Mic. 5:8; Num. 24:9). Judah's greatest descendant, Jesus Christ, is Himself called "the Lion that is from the tribe of Judah" (Rev. 5:5). Verse 11 shows us that Judah's descendants would someday enjoy a settled and prosperous life. Zebulun was close enough to the Mediterranean to "draw out the abundance of the seas" (Deut. 33:19). Issachar would be strong, but docile and lazy; his descendants endured slavery and 'forced labor'. In Verse 17, the treachery of a group of Danites in later times is described in Judg. 18:27. Samson, from the tribe of Dan, would single-handedly hold the Philistines at bay (Judg. 14-16). In verse 19, the descendants of Gad (who would eventually be located east of the Jordan- Josh. 13:24-27) were vulnerable to raids by the Moabites to the south. In verse 20, Asher would be ensured of prosperity by enjoying fertile farmlands near the Mediterranean (Josh. 19:24-30). Verse 21 is perhaps a reference to an independent spirit fostered in the descendants of Naphtali by their somewhat isolated location in the hill country north of the Sea of Galilee (Josh. 19:32-38). Ephraim's descendants tended to expand their territory (Josh. 17:14-18). The warlike Ephraimites (Judg. 8:1; 12:1) would often prove victorious in battle (Josh 17:18). Ephraim's descendants have prosperity (Hosea 12:8), and Ephraim would gain supremacy over the northern tribes (Josh. 16:9; Isaiah 7:1-2; Hosea 13:1). In verse 27, Benjamin is a 'ravenous wolf'. See the exploits of Ehud (Judg. 3:12-30) and Saul and Jonathan (1 Sam. 11-15). See Judg. 19-21 for examples of the savagery that characterized one group of Benjamin's descendants.
The twelve tribes of Israel were: Reuben, Simeon, Levi, Judah, Issachar, Zebulun, Gad, Asher, Dan, Naphtali, Joseph, and Benjamin. Ephraim and Manasseh both are separate tribes that make up the tribe of Joseph, and they would make up two territories so that the number of tribal allotments would remain the same since Levi would not receive a share of the land (Josh. 14:4).
Are they still around today? Good question!
Sources: Zondervan's NASB Study Bible, The Ryrie Expanded Edition NASB Study Bible
Nolan! |
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Where's the Ark now? |
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Bible general Archive 1
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Good question: What happened on the Ark of the Covenant?
The International Standard Bible Encyclopedia has some good information here:
"V. THE HISTORY OF THE ARK OF THE COVENANT
According to the tradition contained in the Pentateuch the sacred ark was built at Mount Sinai and was taken by the Israelites along with them to Canaan. This must be accepted as absolutely correct. The supposition is groundless, that it was a shrine that the Israelites had taken over from the Canaanites. This view is refuted by the high estimate in which in Eli’s time the ark was held by all Israel (1 Sam 1ff; 2:22); and especially by the fact that the ark was at that time regarded as the property of that God who had brought Israel out of Egypt, and accordingly had through this ark caused the Canaanites to be conquered (1 Sam 4:8; 6:6; 2 Sam 7:6; 1 Ki 12:28). The opinion also that the ark was an ancient palladium of the tribe of Ephraim or of the descendants of Joseph and was only at a later period recognized by all Israel (Stade, Geschichte des Volkes Israel, I, 458) is not tenable, for we hear nothing to the effect that the descendants of Joseph concerned themselves more for the ark than the other tribes did. In the time of Eli the ark stood in the sanctuary at Shiloh. When Israel had been conquered by the Philistines, the ark was taken from Shiloh in order that Yahweh should aid His people. But notwithstanding this the Philistines yet conquered and captured the ark (1 Sam 5). But the many misfortunes that overtook them made them think that the possession of the ark was destructive to them and they sent it back (1 Sam 6). The ark first came to Bethshemesh, in the tribe of Judah, and then to Kiriath-jearim (or Baale-judah, 2 Sam 6:2), about 7.5 miles Northwest of Jerusalem. There the ark remained for many years until David, after he had taken possession of Mount Zion, took it there (2 Sam 6) and deposited it in a tent. Solomon brought it into the Holy of Holies in the temple (1 Ki 8:3-8), where in all probability it remained until the destruction of Jerusalem by Nebuchadnezzar; for Jer 3:16 proves that the Israelites felt that they were in possession of the ark up to this time.
Jeremiah in the passage 3:16, which certainly was written after the destruction of Jerusalem, states that in the future new Jerusalem nobody will any more concern himself about the ark of the covenant of Yahweh, and no one will again build such a one. In the post-exilic Ps 132 (verse 8), Yahweh is petitioned to occupy together with the ark, the symbol of His omnipotent presence, also the sanctuary that has been erected for Him, the poet describing himself and those who sing this psalm as participants in the home-bringing of the ark by David. No further mention is made of the ark of the covenant in the Psalter or the prophetical books.
In the New Testament the ark of the covenant is mentioned only in Heb 9:4 in the description of the Solomonic temple."
No one knows if the Ark even exists today. Some say it is underneath the Temple Mount in Jerusalem. Some say it exists in a small church in Africa. The fact is: we do not know for sure. My opinion? It was lost in the Babylonian captivity and is lost forever to this world.
Nolan
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Who killed Saul? |
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2 Sam 1:10
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Saul committed suicide rather than be killed by the Philistines. 2 Samuel 1:3-4 states that Saul was "leaning on his spear" which tells us that he di indeed kill himself. Saul asked the Amalekite to stand over him and kill him because death was long in coming and he didn't want the Philistines to find him alive. The Amalekite did as Saul asked and then told David that he had killed Saul. |
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correction - cremation |
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1 Cor 15:42
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Is cremation following death against God's will for Christians?
In the Bible cremation is portrayed only as an exceptional method of disposing of bodies. Most often cremation took place in the midst of unusual circumstances. For example, in 1 Samuel 31:12 we read about the men of Jabesh-Gilead who burned the corpses of Saul and his sons in order to prevent desecration of their bodies at the hands of the Philistines.
We don't find cremation mentioned in the New Testament. Burial is the normal method. Moreover, the church fathers preferred "the ancient and better custom of burying in the earth."
However, there is no actual prohibition against cremation in the pages of Scripture. And if a Christian does get cremated, this poses no problem for God in resurrecting that person's body from the dead (1 Corinthians 15:42-44).
We read in 2 Corinthians 5:1, "Now we know that if the earthly tent we live in is destroyed, we have a building from God, an eternal house in heaven, not built by human hands." (NIV) It does not matter how our "earthly tent" (body) is destroyed; all that matters is that God will raise it from the dead. Even those who are buried eventually dissolve into dust and bones. So, regardless of whether we're buried or cremated, we can all look forward to a permanent resurrection body that will never be subject to death and decay. |
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what does the Bible say about creamtion? |
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1 Cor 15:42
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Is cremation following death against God's will for Christians?
In the Bible cremation is portrayed only as an exceptional method of disposing of bodies. Most often cremation took place in the midst of unusual circumstances. For example, in 1 Samuel 31:12 we read about the men of Jabesh-Gilead who burned the corpses of Saul and his sons in order to prevent desecration of their bodies at the hands of the Philistines.
We don't find cremation mentioned in the New Testament. Burial is the normal method. Moreover, the church fathers preferred "the ancient and better custom of burying in the earth."
However, there is no actual prohibition against cremation in the pages of Scripture. And if a Christian does get cremated, this poses no problem for God in resurrecting that person's body from the dead (1 Corinthians 15:42-44).
We read in 2 Corinthians 5:1, "Now we know that if the earthly tent we live in is destroyed, we have a building from God, an eternal house in heaven, not built by human hands." (NIV) It does not matter how our "earthly tent" (body) is destroyed; all that matters is that God will raise it from the dead. Even those who are buried eventually dissolve into dust and bones. So, regardless of whether we're buried or cremated, we can all look forward to a permanent resurrection body that will never be subject to death and decay. |
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1 Samuel 17:3-5 |
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Bible general Archive 1
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Hello heart5154!
Here is some information on Goliath..
"Goliath (1) The giant of Gath, and champion of the Philistine army (1 Sam 17:4-23; 21:9; 22:10; 2 Sam 21:19; 1 Ch 20:5ff). He defied the armies of Israel, challenging anyone to meet him in single combat while the two armies faced each other at Ephesdammim. He was slain by the youthful David. Goliath was almost certainly not of Philistine blood, but belonged to one of the races of giants, or aboriginal tribes, such as the Anakim, Avvim, Rephaim, etc. The Avvim had lived at Philistia, and most probably the giant was of that race. His size was most extraordinary. If a cubit was about 21 inches, he was over 11 feet in height; if about 18 inches, he was over 9 feet in height. The enormous weight of his armor would seem to require the larger cubit. This height probably included his full length in armor, helmet and all. In either case he is the largest man known to history. His sword was wielded by David to slay him and afterward carried about in his wanderings, so it could not have been excessively heavy. The story of his encounter with David is graphic, and the boasts of the two champions were perfectly in keeping with single combats in the Orient.
(2) The Goliath of 2 Sam 21:19 is another person, and quite probably a son of the first Goliath. He was slain by Elhanan, one of David’s mighty men. The person mentioned in 1 Ch 20:5 is called Lachmi, but this is almost certainly due to a corruption of the text. “The brother of Goliath” is the younger Goliath and probably a son of the greater Goliath, who had four sons, giants, one of them having 24 fingers and toes. See ELHANAN; LAHMI." International Standard Bible Encyclopedia
Nave's Topical Bible Suggests, "Goliath (A giant champion of Gath) Defied armies of Israel and is killed by David 1Sa. 17; 1Sa 21:9; 1Sa 22:10; His sons 2Sa 21:15-22; 1Ch 20:4-8;"
"Goliath - great. (1.) A famous giant of Gath, who for forty days openly defied the armies of Israel, but was at length slain by David with a stone from a sling (1Sa 17:4). He was probably descended from the Rephaim who found refuge among the Philistines after they were dispersed by the Ammonites (Deu 2:20-21). His height was "six cubits and a span," which, taking the cubit at 21 inches, is equal to 10 1/2 feet. David cut off his head (1Sa 17:51) and brought it to Jerusalem, while he hung the armour which he took from him in his tent. His sword was preserved at Nob as a religious trophy (1Sa 21:9). David's victory over Goliath was the turning point in his life. He came into public notice now as the deliverer of Israel and the chief among Saul's men of war (1Sa 18:5), and the devoted friend of Jonathan.
(2.) In 2Sa_21:19 there is another giant of the same name mentioned as slain by Elhanan. The staff of his apear "was like a weaver's beam." The Authorized Version interpolates the words "the brother of" from 1Ch 20:5, where this giant is called Lahmi." (Easton's Bible Dictionary)
"LAHMI (Lah' mi) Personal name meaning “my bread” or perhaps an abbreviated form of Bethlehemite. Brother of the giant Goliath. Elhanan the son of Jair killed him (1 Chron. 20:5). The parallel passage (2 Sam. 21:19) says Elhanan the Bethlehemite killed Goliath. Compare 1 Samuel 17. The Chronicler may have been using a text of Samuel which copyists had made difficult to read and have interpreted it to the best of his ability. Some interpreters think the present text of Samuel represents copyists’ confusion with the Chronicler’s text accurate. See Elhanan; Goliath." (Holman Bible Dictionary)
--Nolan |
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Who Killed Goliath? |
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2 Sam 21:19
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1 Samuel 17:51 Then David ran and stood over the Philistine and took his sword and drew it out of its sheath and killed him, and cut off his head with it. When the Philistines saw that their champion was dead, they fled. (NAS)
2 Samuel 21:19 And there was war with the Philistines again at Gob, and Elhanan the son of Jaare-oregim the Bethlehemite killed Goliath the Gittite, the shaft of whose spear was like a weaver's beam. (NAS)
Who Killed Goliath? David or Elhanan?
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Who Killed Goliath? |
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2 Sam 21:19
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There are 2 Golith's David's was a Philistine and Elhanan's was a Gittite. |
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Who Killed Goliath? |
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2 Sam 21:19
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Look at what I found:
2 Samuel 21:19 And there was war with the Philistines again at Gob, and Elhanan the son of Jaare-oregim the Bethlehemite killed Goliath the Gittite, the shaft of whose spear was like a weaver's beam. (NAS)
1 Chronicles 20:5 And there was war with the Philistines again, and Elhanan the son of Jair killed Lahmi the brother of Goliath the Gittite, the shaft of whose spear was like a weaver's beam. (NAS)
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Why did God tell David take Philstines |
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1 Sam 23:2
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Why did God say for David to deliver the Philistines to Keilah?
Whats the signifigance of this statement? |
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Why did God tell David take Philstines |
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1 Sam 23:2
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Sammav, it does not say "to deliver the Philistines to Keilah," but "attack the Philistines and deliver Keilah."
The reason was the "Philistines are fighting against Keilah and are plundering the threshing floors" (vs 1). David asked the Lord, twice (vv 2, 4). When he learned the citizens of Keilah were going to hand him over to Saul, he left (vv 9-13).
Steve
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Can a christian be cremated? |
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1 Sam 31:12
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Is cremation following death against God's will for Christians?
In the Bible cremation is portrayed only as an exceptional method of disposing of bodies. Most often cremation took place in the midst of unusual circumstances. For example, in 1 Samuel 31:12 we read about the men of Jabesh-Gilead who burned the corpses of Saul and his sons in order to prevent desecration of their bodies at the hands of the Philistines.
We don't find cremation mentioned in the New Testament. Burial is the normal method. Moreover, the church fathers preferred "the ancient and better custom of burying in the earth."
However, there is no actual prohibition against cremation in the pages of Scripture. And if a Christian does get cremated, this poses no problem for God in resurrecting that person's body from the dead (1 Corinthians 15:42-44).
We read in 2 Corinthians 5:1, "Now we know that if the earthly tent we live in is destroyed, we have a building from God, an eternal house in heaven, not built by human hands." (NIV) It does not matter how our "earthly tent" (body) is destroyed; all that matters is that God will raise it from the dead. Even those who are buried eventually dissolve into dust and bones. So, regardless of whether we're buried or cremated, we can all look forward to a permanent resurrection body that will never be subject to death and decay. |
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Was Sampson a suicide terrorist killer? |
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Judges
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What's the difference between Sampson and the terrorists? Obviously, God used Sampson to glorify Himself during the occupation by the Philistines. Sampson killed himself in the destruction of their twin towers and killed thousands. Is it merely our God is real and theirs is not? I understand Christ brought us into an age of grace and love, but it is understandable that another religion would have similar views about killing as a judgement, isn't it? |
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Was Sampson a suicide terrorist killer? |
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Judges
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Judg 16:30 And Samson said, "Let me die with the Philistines!" And he bent with all his might so that the house fell on the lords and all the people who were in it. So the dead whom he killed at his death were more than those whom he killed in his life.
Dear McLemore,
Welcome to the Study Bible Forum!
The subject of suicide crossed my mind the other day, and I did think about Samson in that context. It struck me that his death was not suicide, since by definition suicide is taking ones own life. The above verse shows that he asked the Lord to let him die with the Philistines, and the Lord answered his prayer, otherwise it was possible, though maybe unlikely, that he would have survived the collapse of the house.
Samson had been captured and enslaved, while the bombers premeditatively and voluntarily crashed the jets to murder people. Samson acted in defense of the nation who was indeed being oppressed by the Philistines. As you remember, the Philistines had removed all weapons from the Israelites. The oppression the terrorists claim is only in their minds.
Peace,
Lionstrong |
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Why did David choose five stones? |
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John 3:16
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Hi Leinaala, Why did Paul choose five words? 1 Corinthians 14:19 says, "however, in the church I desire to speak five words with my mind, that I may instruct others also, rather than ten thousand words in a tongue."
What great words David had to give to Saul. 1 Samuel 17:36, "Your servant has killed both the lion and the bear; and this uncircumcised Philistine will be like one of them, since he has taunted the armies of the living God.* And David said, "The Lord who delivered me from the paw of the lion and from the paw of the bear, He will deliver me from the hand of the Philistine."
What great words David said to the giant Philistine. 1 Samuel 17:45, "Then David said to the Philistine, 'You come to me with a sword, a spear, and a javelin, but I come to you in the name of the Lord of hosts, the God of the armies of Israel, whom you have taunted."
Saul had said to David, "Go, and may the Lord be with you." 1 Samuel 17:37b. May the Lord be with us as we speak our five words, our words of spiritual power as they are given to us from God. May the unbeliever be convicted of his sin and "fall on his face and worship God, declaring that God is certainly among you." 1Corinthians 14:25
God was certainly with David for he said in 1Samuel 17:46, "This day the Lord will deliver you up into my hands, and I will strike you down and remove your head from you. And I will give the dead bodies of the army of the Philistines this day to the birds of the sky and the wild beasts of the earth, that all the earth will know that there is a God in Israel, and that all this assembly may know that the Lord does not deliver by sword or by spear; for the battle is the Lord's* and He will give you into our hands."
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The 'Kosmos' in 1 John |
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1 John 2:2
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I'm sorry, Brother Tim,
That you see it as straining at gnats. I see it as making sure that you yourself see what you're calling a definition of propitiation.
As your definition assumes the point at issue, it does not violate the text of any of the eight verses. However, your analysis of the eight verses does not warrant such a definition.
1 John 2:2 and He Himself is the propitiation for our sins; and not for ours only, but also for those of the whole world.
-says who the propitiation's for and the extent(which is our point of contention). Does not say what propitiation is.
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1 John 4:10 In this is love, not that we loved God, but that He loved us and sent His Son to be the propitiation FOR OUR SINS.
-says why the propition was necessary (God's wrath incurred by our sins), but does not say what propitiation is.
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Luke 18:13 "But the tax collector, standing some distance away, was even unwilling to lift up his eyes to heaven, but was beating his breast, saying, 'God, be merciful to me, the sinner!'
-is a repentant sinner's request for God to be propitious. God is the object of Christ's propitiation, but this verse does not define the term.
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Heb 2:17 Therefore, He had to be made like His brethren in all things, so that He might become a merciful and faithful high priest in things pertaining to God, to make propitiation for the sins of the people.
-the office in which Christ executes the propitiatory sacrice (the office of priest). One note (in my favor :-) ): following the OT figure, the propitiation is made for the people--the Philistines? No, God's people, Israel. So like wise in the NT, propitiation is not for everyone, but for the people of God only, those who are his by faith in our Lord. But still, propitiation is not defined.
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Rom 3:25 whom God displayed publicly as a propitiation in His blood through faith. This was to demonstrate His righteousness, because in the forbearance of God He passed over the sins previously committed;
-faith, the instrument by which the propitiation of our Lord is applied to us. Propitiation is "in his blood" alone "through faith" alone. This excludes unbelievers. But again, this verse does not define our word.
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Heb 9:5 and above it were the cherubim of glory overshadowing the mercy seat; but of these things we cannot now speak in detail.
-the lid on the Ark was called the propitiation. Who alone had access to the Holy of Holies? And for whom did he enter once a year--for the Egyptians? No, God's people. Again, an OT figure for the reality in Christ who went into the true Holy of Holies with his own blood for God's people. Nope, no definition.
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Heb 8:12 "FOR I WILL BE MERCIFUL TO THEIR INIQUITIES,
AND I WILL REMEMBER THEIR SINS NO MORE."
-God will be propitious. The context is the New Covenant. How do we become partakers of the New Covenant wherein God will be propitious toward our iniquities and remember our sins no more? By faith alone! NOT for unbelievers. But it doesn't define propitious.
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Matt 16:22 Peter took Him aside and began to rebuke Him, saying, "God forbid it, Lord! This shall never happen to You."
-Lord have mercy!
Peace,
Lionstrong
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Can you see Jesus in Isa14:29 |
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Is 14:29
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Scripture ... Num 17:2ff; Rev 2:27, 12:5, 19:15 ...
I don't see Jesus in Isa 14:29. Mainly becuase this is a prophecy against the Philistines.
Plus, the rod here is about authority or rule as in (Num 17:2ff; Rev 2:27, 12:5, 19:15).
The rod isn't is also used for discipline (Exo 21:20, 2 Sam 7:14).
These are a few passages.
Continue to search the Scripture, to see if what you hear is true (Acts 17:11),
Searcher
PS I don't understand the connection of the other passages. |
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Can you see Jesus in Isa14:29 |
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Is 14:29
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Greetings FierySerpent,
I agree with Searcher56; I do not see Jesus in Isaiah 14:29..
The Zondervan NASB Study Bible comments that this 'rod' could be referring to Sargon of Assyria, since Philistine territory was vulnerable to attack by the great empires (Egypt and Assyria) because of its location along the main route from Egypt to Mesopotamia.
- Nolan |
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Introducing the English Standard Version |
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NT general
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Introducing The Holy Bible: English Standard Version
****************
The English Standard Version of the Bible is the newest translation that has become available. Copyrighted in 2001 by Crossway Bibles, this translation is available for purchase at http://www.christianbook.com.
This, being the newest of the new translations, continues the tradition of the Revised Standard Version of 1971, which followed the tradition of the American Standard (1901) and the King James Version of 1611. The translators' goal in this new translation was to carry forward a legacy of faithfulness to the text and vigorous pursuit of accuracy combined with simplicity, beauty, and dignity of expression.
The English Standard Version, or ESV, is self-described as an "essentially literal" translation that seeks as far as possible to capture the precise wording of the original text and the personal style of each Bible writer. It seeks to be transparent to the original text, letting the reader see as directly as possible the structure and meaning of the original text.
The ESV is based on the Masoretic text of the Hebrew Bible as found in Biblia Hebraica Stuttgartensia (2nd ed., 1983), and on the Greek text in the 1993 editions of the Greek New Testament (4th corrected ed.), and Novum Testamentum Graece (27th ed.), edited by Nestle and Aland. In result, the textual tradition that was used was a "critical text" like most modern translations rather than the Textus Receptus tradition.
The ESV utilized a 14 member Translation Oversight Committee that included more than a hundred people that were international in scope and included many leaders in many denominations.
In the area of gender language, the goal of the ESV is to render literally what is in the original. In each case, the objective was 'transparency' to the original text rather than translating the text on the terms of our present-day culture, which signals a 'departure' of sorts from the New Revised Standard.
The ESV does not, however, go out of its way to capitalize certain pronouns that relate to God or that clearly show a reference to Jesus Christ. It compares in many ways to the NIV in the area of pronoun capitalization.
As for "disputed" verses, the ESV follows the same methodology of the NIV by taking a "critical" verse away from the text and placing it on the bottom of the page. Acts 8:37 is the example that I am using here. As for Mark 16:9-20 and John 7:53-8:11, the text is placed in double brackets and a footnote is included. The text itself is in paragraph form with headers to introduce a series of paragraphs. The words of Christ are in RED.
Here is a "sampling" of some verses from this brand new translation...
1 Samuel 5:11-12 "They sent therefore and gathered together all the lords of the Philistines and said, "Send away the ark of God of Israel, and let it return to its own place, that it may not kill us and our people." For there was a deathly panic throughout the whole city. The hand of God was very heavy there. The men who did not die were struck with tumors, and the cry of the city went up to heaven."
Proverbs 20:27 "The spirit of man is the lamp of the LORD, searching all his innermost parts."
Matthew 17:24-26 "Then Jesus told his disciples, "If anyone would come after me, let him deny himself and take up his cross and follow me. For whoever would save his life will lose it, but whoever loses his life for my sake will find it. For what will it profit a man if he gains the whole world and forfeits his life? Or what shall a man give in return for his life?"
Philippians 2:6-7 "who, though he was in the form of God, did not count equality with God a thing to be grasped, but made himself nothing, taking the form of a servant, being born in the likeness of men. And being found in human form,"
1 Timothy 3:16 "Great indeed, we confess, is the mystery of godliness: He was manifested in the flesh, vindicated by the Spirit, seen by angels, proclaimed among the nations, believed on in the world, taken up in glory."
I will quote any verse(s) from the ESV or compare it to any other translation upon request.
?*?*?*?*?* What does Nolan think? *?*?*?*?*?*
Overall, I like it a lot! I believe that the ESV is in several ways a lot better suited for me than the NRSV and I like it much better then the NRSV, which was the first translation to claim direct lineage from the RSV. I believe that the ESV is a worthy successor to the RSV and it is an excellent translation for use in study as well as for general all-purpose use. It deserves a good look! :-) (2 Thumbs UP!)
- Nolan |
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goliath was a giant from out of what peo |
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1 Samuel
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Goliath
great. (1.) A famous giant of Gath, who for forty
days openly defied the armies of Israel, but was
at length slain by David with a stone from a sling
(1Sa 17:4). HEW WAS PROBABLY DECENDED from
the REPHAIM who found refuge among the
Philistines after they were dispersed by the
Ammonites (De 2:20-21). His height was "six
cubits and a span," which, taking the cubit at 21
inches, is equal to 10 1/2 feet. David cut off his
head (1Sa 17:51) and brought it to Jerusalem,
while he hung the armour which he took from
him in his tent. His sword was preserved at Nob
as a religious trophy (1Sa 21:9). David's victory
over Goliath was the turning point in his life. He
came into public notice now as the deliverer of
Israel and the chief among Saul's men of war
(1Sa 18:5), and the devoted friend of Jonathan.
(2.) In 2Sa 21:19 there is another giant of the
same name mentioned as slain by Elhanan. The
staff of his apear "was like a weaver's beam."
The Authorized Version interpolates the words
"the brother of" from 1Ch 20:5, where this giant
is called Lahmi.
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where was Eli"s home |
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1 Sam 1:3
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ELI:
He acted also as a civil judge in
Israel after the death of Samson (1Sa 4:18), and
judged Israel for forty years.
Judge Israel for forty years, he maybe residing in Israel.
Thanks,
Johnny
Eli
ascent, the high priest when the ark was at
Shiloh (1Sa 1:3,9). He was the first of the line of
Ithamar, Aaron's fourth son (1Ch 24:3; comp.
2Sa 8:17), who held that office. The office
remained in his family till the time of Abiathar
(1Ki 2:26-27), whom Solomon deposed, and
appointed Zadok, of the family of Eleazar, in his
stead (35). He acted also as a civil judge in
Israel after the death of Samson (1Sa 4:18), and
judged Israel for forty years.
His sons Hophni and Phinehas grossly
misconducted themselves, to the great disgust
of the people (1Sa 2:27-36). They were
licentious reprobates. He failed to reprove them
so sternly as he ought to have done, and so
brought upon his house the judgment of God
(1Sa 2:22-33; 3:18). The Israelites proclaimed
war against the Philistines, whose army was
encamped at Aphek. The battle, fought a short
way beyond Mizpeh, ended in the total defeat of
Israel. Four thousand of them fell in "battle
array". They now sought safety in having the
"ark of the covenant of the Lord" among them.
They fetched it from Shiloh, and Hophni and
Phinehas accompanied it. This was the first time
since the settlement of Israel in Canaan that the
ark had been removed from the sanctuary. The
Philistines put themselves again in array against
Israel, and in the battle which ensued "Israel
was smitten, and there was a very great
slaughter." The tidings of this great disaster
were speedily conveyed to Shiloh, about 20
miles distant, by a messenger, a Benjamite from
the army. There Eli sat outside the gate of the
sanctuary by the wayside, anxiously waiting for
tidings from the battle-field. The full extent of the
national calamity was speedily made known to
him: "Israel is fled before the Philistines, there
has also been a great slaughter among the
people, thy two sons Hophni and Phinehas are
dead, and the ark of God is taken" (1Sa
4:12-18). |
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Describe the ark of the covenant. |
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Ex 25:10
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The sacred ark is designated by a different
Hebrew word, 'aron', which is the common name
for a chest or coffer used for any purpose (Ge
50:26; 2Ki 12:9-10). It is distinguished from all
others by such titles as the "ark of God" (1Sa
3:3), "ark of the covenant" (Jos 3:6; Heb 9:4),
"ark of the testimony" (Ex 25:22). It was made of
acacia or shittim wood, a cubit and a half broad
and high and two cubits long, and covered all
over with the purest gold. Its upper surface or lid,
the mercy-seat, was surrounded with a rim of
gold; and on each of the two sides were two gold
rings, in which were placed two gold-covered
poles by which the ark could be carried (Nu 7:9;
10:21; 4:5,19-20; 1Ki 8:3,6). Over the ark, at the
two extremities, were two cherubim, with their
faces turned toward each other (Le 16:2; Nu
7:89). Their outspread wings over the top of the
ark formed the throne of God, while the ark itself
was his footstool (Ex 25:10-22; 37:1-9). The ark
was deposited in the "holy of holies," and was
so placed that one end of the poles by which it
was carried touched the veil which separated the
two apartments of the tabernacle (1Ki 8:8). The
two tables of stone which constituted the
"testimony" or evidence of God's covenant with
the people (De 31:26), the "pot of manna" (Ex
16:33), and "Aaron's rod that budded" (Nu
17:10), were laid up in the ark (Heb 9:4). (See
Tabernacle) The ark and the sanctuary were "the
beauty of Israel" (La 2:1). During the journeys of
the Israelites the ark was carried by the priests
in advance of the host (Nu 4:5-6; 10:33-36; Ps
68:1; 132:8). It was borne by the priests into the
bed of the Jordan, which separated, opening a
pathway for the whole of the host to pass over
(Jos 3:15-16; 4:7,10-11,17-18). It was borne in
the procession round Jericho (Jos
6:4,6,8,11-12). When carried it was always
wrapped in the veil, the badgers' skins, and blue
cloth, and carefully concealed even from the
eyes of the Levites who carried it. After the
settlement of Israel in Palestine the ark
remained in the tabernacle at Gilgal for a
season, and was then removed to Shiloh till the
time of Eli, between 300 and 400 years (Jer
7:12), when it was carried into the field of battle
so as to secure, as they supposed, victory to
the Hebrews, and was taken by the Philistines
(1Sa 4:3-11), who sent it back after retaining it
seven months (1Sa 5:7-8). It remained then at
Kirjath-jearim (1Sa 7:1-2) till the time of David
(twenty years), who wished to remove it to
Jerusalem; but the proper mode of removing it
having been neglected, Uzzah was smitten with
death for putting "forth his hand to the ark of
God," and in consequence of this it was left in
the house of Obed-edom in Gath-rimmon for
three months (2Sa 6:1-11), at the end of which
time David removed it in a grand procession to
Jerusalem, where it was kept till a place was
prepared for it (2Sa 6:12-19). It was afterwards
deposited by Solomon in the temple (1Ki 8:6-9).
When the Babylonians destroyed Jerusalem and
plundered the temple, the ark was probably
taken away by Nebuchadnezzar and destroyed,
as no trace of it is afterwards to be found. The
absence of the ark from the second temple was
one of the points in which it was inferior to the
first temple.
I hope it help
Johnny
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