2Chr. [[22:2|bible.14.22.2]] gives the age of Ahaziah at his accession as 42, whereas in 2K. [[8:26|bible.12.8.26]] the age given is 22.
Ref-0075, p. 469 (Attributed to copyist error.)
". . . 2Chr. [[36:9|bible.14.36.9]] . . . gives the age of Jehoiachin at his accession as eight, whereas in 2K. [[24:8|bible.12.24.8]] the age given is eighteen."
Ref-0064, p. 60. (Attributed to copyist error.)
Ref-0064, p. 73. "Stephen's speech in Acts [[7:1-60|bible.65.7.1]] is based throughout on the Septuagint, but his statement in verse 4 that Abraham left Harran for Canaan 'after his father died' is supported neither by the Septuagint wording (as we have received it) nor by the Masoretic text of the Hebrew Bible; it is however, consistent with the Samaritan text, which gives Terah's age at death as 145, not 205 (Gen. [[11:32|bible.1.11.32]]). [The Masoret text (MT) is the traditional Jewish text of the Hebrew Bible. If, as Mt and LXX agree, Abraham was born when his father was 70 (Gen. [[11:26|bible.1.11.26]]) and left Harran for Canaan when he himself was 75 (Gen. [[12:4|bible.1.12.4]]), then Terah had still 60 years to live. In James Ussher's chronology the statement of Acts [[7:4|bible.65.7.4]] is reconciled with the MT evidence by the supposition that Terah was 70 when his oldests son was born but was 130 when Abraham was born.]"
Ref-0073, p. 54.
Matthew and Mark mention one, Luke and John mention two. ". . . Luke records that two appeared to the three women at their first approach to the empty tomb. John adds that Mary Magdalene came back to the tomb a second time, after Peter and John had been there. It was then that Mary saw and talked to both angels as they sat by the tomb. Matthew indicates that the same angel caused the earthquake, rolled back the stone door, frightened away the guards, and spoke to the three women at their first approach. A careful comparison of the four accounts shows that two angels were involved, although the miracle-working angel was probably the more prominent of the two. There is no demonstrable discrepancy."
Ref-0064, pp. 62-63
Ref-0064, p. 62.
Possible answers: 1 - Fractional cubits under 1/2 not used so could be 9.65 cubit diameter = 30.32 cubit circumference or about 10 cubits across and 30 cubits around. 2 - Vessel had a wider brim then circumference of main body. Brim to brim measures 10 cubits whereas outside circumference of vertical sides of main body (narrower below) is 30 cubits. 3 - Common word for circumference is qav, but here the spelling is qaveh (added heh). Marginal note indicates variation or possible error--also regarded as a remez--a hint of something deeper. Numeric value of qav is 106, numerical value of qaveh is 111. Ratio is 111/106 = 31.41509433962 cubits. Fifteen times more accurate than 22/7 estimate we use for PI.
Ref-0016, April 1998, p. 6.
"Judas committed suicide at the end of the first night of Passover, before the first day of Passover, when the morning Passover sacrifice would be offered, of which only the Priesthood would partake. According to Jewish law, if there was a dead body in Jerusalem, then the city was to be considered defiled and the morning sacrifice could not be offered. . . .if the corpse was taken and cast into the Valley of Hinnom. . .then the city is cleansed and the Passover can be offered up; later they can return and bury the body. The priests. . .purchased a field in the Valley of Hinnom--the same place where Judas had 'burst asunder'--for the purpose of burying strangers. The first person to be buried there was Judas himself. . . . In accordance with the requirements of the law, the field had to be bought posthumously in the name of Judas Iscariot. It is in that sense that Judas 'obtained a field.'"
Ref-0011, p. 154.
Ref-0064, p. 62.
"There are only forty-one names, and this would leave one set with only thirteen. But does Matthew say he has mentioned forty-two names? He does say (Matt. 1:17) that there are three sets of fourteen and divines them for us himself. . . The points of division are David and the captivity; in the one case a man, in the other an event. He counts David in each of the first two sets, although Jechoniah is counted only once. But he does not say 'from David to Jechoniah,' but 'from David to the carrying away unto Babylon,' and Josiah is the last name he counts before that event. And so the first name after this same event is Jechoniah. Thus Matthew deliverately counts David in two places to give symmetry to the division, which made an easy help to the memory."
Ref-0084, p. 259. "This is in turn probably due to the fact that the Hebrew letters for the name David add up to 14."
Ref-0232, p. 292.
Gaza of the OT was destroyed by one of the sons of the Maccabees, Alexander Jannai, in 93 BC and was still a ruin in Philip's day. A new city also named Gaza was rebuilt by Gabinius in 57 BC, but was not built over the old ruins. Acts [[8:26|bible.65.8.26]] refers to the original location of the old city which was a desert.
Ref-0100, Tape 9:A.
"In 2S. [[10:18|bible.10.10.18]], for example, the figure of forty thousand is given for Syrian calvary, whereas the Chronicles parallel lists the forty thousand as infantrymen--the latter being more credible."
Ref-0064, p. 60. (Attributed to copyist error.)
Ref-0064, p. 74.
Chronology reversed (see Mark [[11:12-20|bible.62.11.12]])
"In 2S. [[10:18|bible.10.10.18]] we read that in his defeat of a Syrian commander named Shobak, David slew seven hundred men of their chariotry. But in the parallel account in 1Chr. [[19:18|bible.13.19.18]], he slew the men of seven thousand chariots. Here we have a discrepancy in the Masoretic Text that involves what amounts to a decimal point. . . there is nothing to prove that this discrepancy existed in the original manuscripts of Samuel and Chronicles. Errors of this kind are found in various passages of the ol dTestament, most probably because of the difficulty of making out numerals when copying from worn-out or smudged Vorlage (the earlier manuscript that the scribe reproduces)."
Ref-0064, p. 60. (Attributed to copyist error.)
only 23,000 of the 24,000 fell IN ONE DAY
In Acts [[22:9|bible.65.22.9]], 'hear' is in the accusative case meaning 'to hear with understanding.' In Acts [[9:7|bible.65.9.7]], 'hearing' is in the genitive case meaning 'to hear a sound, but without understanding.'
Ref-0100, Tape 9:B.
Ref-0064, p. 63.
Ref-0064, p. 63.
Ref-0064, p. 71.
". . . Num. [[20:218|bible.4.20.218]] and 33:38 tell us that Moses' brother, Aaron, died on Mt. Hor, whereas Deu. [[10:6|bible.5.10.6]] says it happened at Moserah. . . Once one accepts, via. . . clear examples, that the Bible does refer to places by a multiplicity of names then we may return to the Mt. Hor/Moserah 'puzzle,' cited above as a seeming contradiction, and dismiss it as yet another example of a place with more than one name."
Ref-0066, Vol. 13 No. 4, Spring 200, 115.
". . . 1Chr. [[11:11|bible.13.11.11]] . . . states that in a single engagement the Hebrew champion Jashobeam slew three hundred of the foe; 2S. [[23:8|bible.10.23.8]] makes the figure eight hundred."
Ref-0064, pp. 60-61
". . . in 1K. [[4:26|bible.11.4.26]] Solomon is said to have built forty thousand stalls for his war-horses, but in 2Chr. [[9:25|bible.14.9.25]] the figure is four thousand."
Ref-0064, p. 60.
Ref-0075, p. 469. (Attributed to copyist error involving Hebrew numeric values.)
"Sir Robert Anderson in regard to 1K. [[6:1|bible.11.6.1]] finds the discrepancy of 480 years as opposed to 573 years, which was the actual length of time for the period from the departure from Egypt to the building of the temple, is solved by subtracting 93 years during which Israel was cast off as a nation--five different periods of time( Jdg. [[3:8|bible.7.3.8]],Jdg. [[3:14|bible.7.3.14]]; Jdg. [[4:2-3|bible.7.4.2]]; Jdg. [[6:1|bible.7.6.1]]; Jdg. [[13:1|bible.7.13.1]])."
Ref-0081, p. 229.
"[Lady Hamilton,] the Countess of Huntingdon was a great church-planting ally of George Whitefield during the Evangelical Revival of the Eighteenth Century. She used to say that she had been "saved by an M". In other words, Paul does not say that not any were noble. Just not many. " [http://www.church.org.uk/e07dec97.htm] "Queen Victoria once said she was "saved by an 'M'" after hearing a sermon preached on 1Cor. [[1:26|bible.67.1.26]]." [http://www.last7years.org/handfuls/current.htm] "Queen Elizabeth said she was "saved by an 'M.'" [http://www.valuefirst.net/SundaySchool/Bible%20Discovery%20Session%2033,%20Church%20Epistles.ppt]
"Jesus wants me to follow him and be like him. Have I heard such a commandment in the Torah? Of course I have: 'You shall be holy; for I the Lord your God am holy.' I am called upon by the Torah to try to be like God: holy."
Ref-0137, p. 100.
Greek oikonomia ([[GreekStrongs:g3622]]) "[By dispensation] [w]e don't mean a way of salvation. We simply mean a distinguishable rule of life or economy. The Stewardship; the economy, the household management; the way God runs His affairs, has changed. The way He deals with people, the way He carries out His sovereign plan has changed. The plan hasn't altered, but the way He works it out, the people He uses and the way it's done, those things have changed, and that's what we mean by a dispensation, (i.e. a distinguishable economy in the outworking of God's purpose)." Robert Lightner, Progressive Dispensationalism,
Ref-0055, Vol. 4 No. 11, March 2000, 49-50. "The various forms of the word dispensation appear in the New Testament twenty times. The verb oikonomeo is used once in Luke [[16:2|bible.63.16.2]], where it is translated 'to be a steward.' The noun oikonomos appears ten times(Luke [[12:42|bible.63.12.42]]; Luke [[16:1|bible.63.16.1]],Luke [[16:3|bible.63.16.3]],Luke [[16:8|bible.63.16.8]]; Rom. [[16:23|bible.66.16.23]]; 1Cor. [[4:1|bible.67.4.1]],1Cor. [[4:2|bible.67.4.2]]; Gal. [[4:2|bible.69.4.2]]; Tit. [[1:7|bible.77.1.7]]; 1Pe. [[4:10|bible.81.4.10]]) and is usually translated 'steward' or 'manager' (but 'treasurer' in Rom. [[16:23|bible.66.16.23]]). The noun oikonomia is used nine times (Luke [[16:2|bible.63.16.2]],Luke [[16:3|bible.63.16.3]],Luke [[16:4|bible.63.16.4]]; 1Cor. [[9:17|bible.67.9.17]]; Eph. [[1:10|bible.70.1.10]]; Eph. [[3:2|bible.70.3.2]],Eph. [[3:9|bible.70.3.9]]; Col. [[1:25|bible.72.1.25]]; 1Ti. [[1:4|bible.75.1.4]]). In these instances it is translated variously ('stewardship,' 'dispensation,' 'administration,' 'job,' 'commission')."
Ref-0056, p. 25. "A concise definition of dispensation is this: A dispensation is a distinguishable economy in the outworking of God's purpose.",
Ref-0056, p. 28. ". . . oikonomia, from which the English word economy is derived. . . is a combination of two words -- oikos, which means house, and nemo, which means to dispense, manage, or hold sway."
Ref-0072, p. 29. "As an example of carelessness by dispensationalists, I would point to the use of oikonomia in Eph 3:2 to establish a rationale for dispensations. Often the dispensationalist says, on the basis of all its uses in the NT, that this word refers to responsibility as a steward, management of a household, a specified time, etc., and then maps all of this onto the concept of 'dispensation.' Not only does this involve illegitimate totality transfer, but I suspect that in context the word refers only to Paul's responsibility, not a plan of the ages. I hope we stop using this argument. It involves poor exegesis and poor lexicography." Karleen, Paul S. Understanding Covenant Theologians. Grace Seminary. Grace Theological Journal Volume 10, Vol. 10, Page 125, Grace Seminary, 1989;2002.
Notice that the Church Age is not a disconnected intercalation like half-time at some football game, rather is a continuation of the Age of Promise--initiated by the Abrahamic Covenant. Instead, it is the Law which is an intercalation.
"It teaches that Christ is already reigning in heaven on the throne of David, thus merging the Church with the present phase of the already, inaugurated Davidic Covenent and Kingdom. This is based on a complementary hermeneutic that allows the New Testament to introduce changes and additions to the Old Testament revelation. The overall purpose of God is Christological, holistic redemption being the focus and goal of history [instead of the glorificatin of God]."
Ref-0056, p. 164.
"The two-peoples-of-God distinction has been associated with dispensationalism since its beginnings in 1830. As recently as 1988 Craig Blaising, a progressive dispensationalist, observed that 'among contemporary dispensationalists a general consensus exists that a distinction between Israel and the church is the essential distinguishing factor of dispensationalism.' Now in the preface of the book Progressive Dispensationalism Blaising notes that progressive dispensationalists have abandoned the two-peoples doctrine."
Ref-0189, p. 136.
"For the sake of accuracy, honesty, and understanding, 'progressive dispensationalists' should no longer claim to be dispensation. Traditional dispensationalists would likely concur. Do most dispensational laymen realize that the 'dispensationalism' now taught in their seminaries is not the dispensationalism they know? . . .if someone is going to teach nondispensationalism in a dispensational seminary, students and donors should at least be aware of the fact. It is not enough to redefine the essential doctrines [the distinction between Israel and the church] out of a system and call the resulting opposite teaching 'progressive. Progressive dispensationalism is not dispensationalism."
Ref-0189, p. 137.
"The word diaspora, which occurs three times in the New Testament [John [[7:35|bible.64.7.35]]; Jas. [[1:1|bible.80.1.1]]; 1Pe. [[1:1|bible.81.1.1]]],is derived from two Greek words: speiro, to scatter, with a prefix dia, through, the two together meaning scattered abroad. Moses had predicted that if they abandoned the law, they would be scattered [Lev. [[26:33-37|bible.3.26.33]]; Deu. [[4:27-28|bible.5.4.27]]; Deu. [[28:64-68|bible.5.28.64]]], and this was fulfilled when the Israelites went into Assyrian captivity in B.C. 722, and the Jews into Babylonian captivity in B.C. 586."
Ref-0069, p. 49. "We must remember that at the time of the destruction of Jerusalem, more than half of all the Jews of the world were not living in Judea. Many were established in Babylonia, in other parts of the Middle East, and in various communities of the Roman Empire."
Ref-0153, p. 95.
"There were to main Jewish schools of thought concering the basis for divorce. Shammei and his disciples took it to mean some grave offense like adultery. Hillel and his followers held that a man could divorce his wife for no more serious misdemeanor then 'letting his food burn.'"
Ref-0143, pp. 102-103. "One of [James Montgomery Boice's] more noteworthy discussions is the one on divorce. . . He concludes that the exception clause (Mtt. [[19:9|bible.61.19.9]]) concerns the discovery on the wedding night that the woman is not a virgin."
Ref-0055, August 2002, p. 265.