Feast upon the Word - User contributions [en]

Luke 1:1-56

2007-01-08T04:38:44Z

24.10.178.10: /* Verses 5-25 */

[[The New Testament]] > [[Luke]] > [[Luke 1|Chapter 1]]
{|
| [[Luke 1:1-5|Previous (Luke 1:1-5)]] ||             || [[Luke 1:11-15|Next (Luke 1:11-15)]]
|}
== Questions ==
* ''Click the edit link above and to the right to add questions''
===Verses 5-25===
Why does Luke begin with John the Baptist’s birth rather than with Jesus’ birth?

Why does he take so much care to make the birth stories parallel?

== Lexical notes ==
* ''Click the edit link above and to the right to add lexical notes''

== Exegesis ==
''Click the edit link above and to the right to add exegesis''

===Verses 5-25===

Notice the parallels between his description of the two births: the parents are introduced (verses 5-7 and 26-27), an angel appears to announce the birth (verses 8-23 and 28-30), a sign is given (verses 18-20 and 34-38), and a woman who has had no children becomes pregnant miraculously (verses 24-25 and 42).

== Related links ==
* ''Click the edit link above and to the right to add related links''

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{|
| [[Luke 1:1-5|Previous (Luke 1:1-5)]] ||             || [[Luke 1:11-15|Next (Luke 1:11-15)]]
|}

Luke 1:1-56

2007-01-08T04:38:06Z

24.10.178.10: /* Exegesis */

[[The New Testament]] > [[Luke]] > [[Luke 1|Chapter 1]]
{|
| [[Luke 1:1-5|Previous (Luke 1:1-5)]] ||             || [[Luke 1:11-15|Next (Luke 1:11-15)]]
|}
== Questions ==
* ''Click the edit link above and to the right to add questions''
===Verses 5-25===
Why does Luke begin with John the Baptist’s birth rather than with Jesus’ birth?

== Lexical notes ==
* ''Click the edit link above and to the right to add lexical notes''

== Exegesis ==
''Click the edit link above and to the right to add exegesis''

===Verses 5-25===

Notice the parallels between his description of the two births: the parents are introduced (verses 5-7 and 26-27), an angel appears to announce the birth (verses 8-23 and 28-30), a sign is given (verses 18-20 and 34-38), and a woman who has had no children becomes pregnant miraculously (verses 24-25 and 42).

== Related links ==
* ''Click the edit link above and to the right to add related links''

----
{|
| [[Luke 1:1-5|Previous (Luke 1:1-5)]] ||             || [[Luke 1:11-15|Next (Luke 1:11-15)]]
|}

Luke 1:1-56

2007-01-08T04:36:33Z

24.10.178.10: /* Questions */

Luke 1:1-4

2007-01-08T04:35:34Z

24.10.178.10: /* Questions */

[[The New Testament]] > [[Luke]] > [[Luke 1|Chapter 1]]
{|
| [[Mark 16:16-20|Previous (Mark 16:16-20)]] ||             || [[Luke 1:6-10|Next (Luke 1:6-10)]]
|}
== Questions ==
* ''Click the edit link above and to the right to add questions''

===Verses 1-4===

Luke is the only writer who begins his gospel by telling us why he is writing it. Why does he do that?

== Lexical notes ==
* Theophilus is a Greek name that means "lover of God." It is possible that Theophilus was a high Roman official, because the honorific "most excellent" was often used for such people. It is also possible that Luke here was using a literary device, referring to readers in general as lovers of God.

== Exegesis ==
''Click the edit link above and to the right to add exegesis''

== Related links ==
* ''Click the edit link above and to the right to add related links''

----
{|
| [[Mark 16:16-20|Previous (Mark 16:16-20)]] ||             || [[Luke 1:6-10|Next (Luke 1:6-10)]]
|}

Matt 1:21-25

2007-01-08T04:33:35Z

24.10.178.10: /* Verse 23 */

[[The New Testament]] > [[Matthew]] > [[Matthew 1|Chapter 1]]
{|
| [[Matt 1:16-20|Previous (Matt 1:16-20)]] ||             || [[Matt 2:1-5|Next (Matt 2:1-5)]]
|}
== Questions ==
* ''Click the edit link above and to the right to add questions''

===Verse 21===
How does the fact that this child will save us explain his name?

===Verse 23===

If the child is to be named “Jesus,” then why does verse 23 say his name will be “Emmanuel”?

Why does Matthew end this part of his story with a quotation from Isaiah?

== Lexical notes ==
* The name Jesus is the Latinized version of Yeshua. It was a fairly common name at the time. It means "Jehovah saves."

== Exegesis ==
* Verse 21 explicitly connects Jesus with the God of the Old Testament. Since the name Jesus means "Jehovah saves," this verse says, in essence: "You shall name him 'Jehovah saves,' for he will save the people from their sins."

== Related links ==
* ''Click the edit link above and to the right to add related links''

----
{|
| [[Matt 1:16-20|Previous (Matt 1:16-20)]] ||             || [[Matt 2:1-5|Next (Matt 2:1-5)]]
|}

Matt 1:21-25

2007-01-08T04:30:48Z

24.10.178.10: /* Questions */

[[The New Testament]] > [[Matthew]] > [[Matthew 1|Chapter 1]]
{|
| [[Matt 1:16-20|Previous (Matt 1:16-20)]] ||             || [[Matt 2:1-5|Next (Matt 2:1-5)]]
|}
== Questions ==
* ''Click the edit link above and to the right to add questions''

===Verse 21===
How does the fact that this child will save us explain his name?

===Verse 23===

If the child is to be named “Jesus,” then why does verse 23 say his name will be “Emmanuel”?

== Lexical notes ==
* The name Jesus is the Latinized version of Yeshua. It was a fairly common name at the time. It means "Jehovah saves."

== Exegesis ==
* Verse 21 explicitly connects Jesus with the God of the Old Testament. Since the name Jesus means "Jehovah saves," this verse says, in essence: "You shall name him 'Jehovah saves,' for he will save the people from their sins."

== Related links ==
* ''Click the edit link above and to the right to add related links''

----
{|
| [[Matt 1:16-20|Previous (Matt 1:16-20)]] ||             || [[Matt 2:1-5|Next (Matt 2:1-5)]]
|}

Matt 1:16-20

2007-01-08T04:28:49Z

24.10.178.10: /* Verse 18 */

[[The New Testament]] > [[Matthew]] > [[Matthew 1|Chapter 1]]
{|
| [[Matt 1:11-15|Previous (Matt 1:11-15)]] ||             || [[Matt 1:21-25|Next (Matt 1:21-25)]]
|}
== Questions ==
* ''Click the edit link above and to the right to add questions''
===Verse 18===
What does "espoused" mean?

===Verse 19===What does "privily" mean?

What does the story of verses 18-19 tell us about Joseph's character?

===Verses 20-23===
Is it significant that Joseph is a dreamer, like Joseph of old? Is the meaning of Joseph’s name significant, “to take away my reproach”?

== Lexical notes ==
* The preposition "of" in the phrases "of the Holy Ghost" in verses 18 and 20 is a translation of the Greek preposition ek. Prepositions can be notoriously difficult to translate from one language to the other, and this is no exception. Modern translations render the preposition here as either "of," "by" or "through." Because of the various ways in which the preposition can be understood, these verses are not inconsistent with the belief that God (Heavenly Father) was the father of Jesus.

===Verses 18-19===
Jewish divorce law, unlike the laws and customs of other people at the time, required that divorce be formal: a man wishing to divorce his wife (to do so, he had to find “some uncleanness in her” or “something indecent about her”—Deuteronomy 24:1), had to give her a document contradicting their marriage contract. She was then free to remarry.

== Exegesis ==
''Click the edit link above and to the right to add exegesis''

== Related links ==
* ''Click the edit link above and to the right to add related links''

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{|
| [[Matt 1:11-15|Previous (Matt 1:11-15)]] ||             || [[Matt 1:21-25|Next (Matt 1:21-25)]]
|}

Matt 1:16-20

2007-01-08T04:27:53Z

24.10.178.10: /* Lexical notes */

[[The New Testament]] > [[Matthew]] > [[Matthew 1|Chapter 1]]
{|
| [[Matt 1:11-15|Previous (Matt 1:11-15)]] ||             || [[Matt 1:21-25|Next (Matt 1:21-25)]]
|}
== Questions ==
* ''Click the edit link above and to the right to add questions''
===Verse 18===
What does "espoused" mean?

===Verse 19===What does "privily" mean?

What does the story of verses 18-19 tell us about Joseph's character?

== Lexical notes ==
* The preposition "of" in the phrases "of the Holy Ghost" in verses 18 and 20 is a translation of the Greek preposition ek. Prepositions can be notoriously difficult to translate from one language to the other, and this is no exception. Modern translations render the preposition here as either "of," "by" or "through." Because of the various ways in which the preposition can be understood, these verses are not inconsistent with the belief that God (Heavenly Father) was the father of Jesus.

===Verses 18-19===
Jewish divorce law, unlike the laws and customs of other people at the time, required that divorce be formal: a man wishing to divorce his wife (to do so, he had to find “some uncleanness in her” or “something indecent about her”—Deuteronomy 24:1), had to give her a document contradicting their marriage contract. She was then free to remarry.

== Exegesis ==
''Click the edit link above and to the right to add exegesis''

== Related links ==
* ''Click the edit link above and to the right to add related links''

----
{|
| [[Matt 1:11-15|Previous (Matt 1:11-15)]] ||             || [[Matt 1:21-25|Next (Matt 1:21-25)]]
|}

Matt 1:16-20

2007-01-08T04:26:34Z

24.10.178.10: /* Questions */

Matt 1:1-5

2007-01-08T04:24:04Z

24.10.178.10: /* Verses 1-16 */

[[The New Testament]] > [[Matthew]] > [[Matthew 1|Chapter 1]]
{|
|             ||             || [[Matt 1:6-10|Next (Matt 1:6-10)]]
|}
== Questions ==
* ''Click the edit link above and to the right to add questions''
===Verses 1-16===
It is clear that Matthew is not giving an exact genealogy. For example, he tells us that there were fourteen generations between each of the three important events in Israel’s history—from Abraham, to David, to the Babylonian captivity, to the coming of Christ: three groups of fourteen generations each, culminating in the birth of Christ. But if we compare this genealogy to the other genealogies in the Old Testament we can see that this is incorrect. Why would Matthew knowingly give us a genealogy that isn’t accurate? (Notice that Ezra does something similar: he omits six generations of priests from his genealogy. Compare Ezra 7:1-5 to 1 Chronicles 6:3-15.)

Genealogies in the Bible rarely mention women, but this one mentions three: Tamar (spelled “Thamar” here, verse 3), Rahab (here "Rachab," verse 5), Ruth (verse 5), and Bathsheba, the wife of Uriah (spelled “Urias” here—verse 6). Why would Matthew mention these women? What are the stories about these women? Do those stories have anything to do with the story of Mary and Joseph? If Matthew’s audience is the Jews, why might he include these particular women in the genealogy? (See the lexical notes for verses 1-6.)

===Verse 1===
By using the phrase "book of the genealogy," Matthew deliberately imitates passages such as Genesis 2:4 and 5:1. Why? What is he trying to tell us about what follows?

== Lexical notes ==
* ''Click the edit link above and to the right to add lexical notes''

== Exegesis ==
''Click the edit link above and to the right to add exegesis''

== Related links ==
* ''Click the edit link above and to the right to add related links''

----
{|
|             ||             || [[Matt 1:6-10|Next (Matt 1:6-10)]]
|}

Matt 1:6-10

2007-01-08T04:22:29Z

24.10.178.10: /* Lexical notes */

[[The New Testament]] > [[Matthew]] > [[Matthew 1|Chapter 1]]
{|
| [[Matt 1:1-5|Previous (Matt 1:1-5)]] ||             || [[Matt 1:11-15|Next (Matt 1:11-15)]]
|}
== Questions ==
* ''Click the edit link above and to the right to add questions''

== Lexical notes ==
* ''Click the edit link above and to the right to add lexical notes''
===Verse 6===

In Jewish thinking at the time of Christ, the “number” of David’s name is fourteen. (Jewish numerologists added up the number values of the consonants in names and believed that those numbers were significant. The Hebrew letter that we transliterate as “d” is the fourth letter in the Hebrew alphabet and the letter that we transliterate as “v” is the sixth letter, so the number of David’s name is 6+4+6, fourteen.)

== Exegesis ==
===Verse 6===
It is curious that these five women appear in this genealogy since each has some sexual stigma about her: (1) Tamar dressed up as a prostitute to have a child by Judah; (2) Rahab was a prostitute; (3) Ruth as a widow brought Boaz into marriage in a less-than-conventional manner; (4) Bath-sheba committed adultery with King David; and (5) Mary, merely engaged, shows up pregnant. (It could be that Tamar, Rahab, Ruth and Bath-sheba are singled out simply because they were some of the few women noteworthy in the scripture of the time, but this then raises essentially the same question: why were these particular women, each associated with some sexual stigma, the few women noteworthy in the scripture at the time.)

It could be that Matthew makes mention of these women to suggest that the women were innocent--that they were fulfilling the will of God which lead to the birth of Christ. This fits with a view, espoused by some scholars, that a major New Testament theme is that messianic concepts in the Old Testament were misunderstood by the Jews and that Christ's mission was focused largely on groups of people who themselves were misunderstood (see verse 6 related links below for more info). As this view goes: (1) Tamar did what she did precisely to fulfill the law of levirate, which Judah was breaking. Though the process through which she accomplished the deed was unconventional, she fulfilled the law of the Lord precisely. (2) Rahab had been a prostitute, but she delivered a city into the hands of the Israelites, and she was given a perpetual inheritance among the chosen people (see [[Heb 11:31]] and [[James 2:25]] for references to Rahab as an example of faith). (3) Ruth's plan, in part concocted by Naomi, was according to the will of God so that David might be born through her in an act of redemption. (4) Bathsheba will be discussed below. (5) Mary, though she was probably accused of unfaithfulness, was a virgin.

If one accepts this line of reasoning, one must assume that Matthew, by including Bathsheba with the other four women, regards her (and possibly David with her?) as guiltless. On the other hand, if one rejects the idea that Matthew believes Bathsheba is innocent, then it remains to be explained what to make of the curiosity of these five women in Jesus's genealogy.

== Related links ==
===Verse 6===
* To see one scholar's view that a major New Testament theme is that messianic concepts in the Old Testament were misunderstood by the Jews, see R. W. L. Moberly's commentary about the Road to Emmaus in ''The Bible, Theology, and Faith'' ISBN 0521772222.

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{|
| [[Matt 1:1-5|Previous (Matt 1:1-5)]] ||             || [[Matt 1:11-15|Next (Matt 1:11-15)]]
|}

Matt 1:1-5

2007-01-08T04:21:27Z

24.10.178.10: /* Verse 1 */

[[The New Testament]] > [[Matthew]] > [[Matthew 1|Chapter 1]]
{|
|             ||             || [[Matt 1:6-10|Next (Matt 1:6-10)]]
|}
== Questions ==
* ''Click the edit link above and to the right to add questions''
===Verses 1-16===
It is clear that Matthew is not giving an exact genealogy. For example, he tells us that there were fourteen generations between each of the three important events in Israel’s history—from Abraham, to David, to the Babylonian captivity, to the coming of Christ: three groups of fourteen generations each, culminating in the birth of Christ. But if we compare this genealogy to the other genealogies in the Old Testament we can see that this is incorrect. Why would Matthew knowingly give us a genealogy that isn’t accurate? (Notice that Ezra does something similar: he omits six generations of priests from his genealogy. Compare Ezra 7:1-5 to 1 Chronicles 6:3-15.)

Genealogies in the Bible rarely mention women, but this one mentions three: Tamar (spelled “Thamar” here, verse 3), Rahab (here "Rachab," verse 5), Ruth (verse 5), and Bathsheba, the wife of Uriah (spelled “Urias” here—verse 6). Why would Matthew mention these women? What are the stories about these women? Do those stories have anything to do with the story of Mary and Joseph? If Matthew’s audience is the Jews, why might he include these particular women in the genealogy?

===Verse 1===
By using the phrase "book of the genealogy," Matthew deliberately imitates passages such as Genesis 2:4 and 5:1. Why? What is he trying to tell us about what follows?

== Lexical notes ==
* ''Click the edit link above and to the right to add lexical notes''

== Exegesis ==
''Click the edit link above and to the right to add exegesis''

== Related links ==
* ''Click the edit link above and to the right to add related links''

----
{|
|             ||             || [[Matt 1:6-10|Next (Matt 1:6-10)]]
|}

Matt 1:1-5

2007-01-08T04:20:52Z

24.10.178.10: /* Questions */

[[The New Testament]] > [[Matthew]] > [[Matthew 1|Chapter 1]]
{|
|             ||             || [[Matt 1:6-10|Next (Matt 1:6-10)]]
|}
== Questions ==
* ''Click the edit link above and to the right to add questions''
===Verses 1-16===
It is clear that Matthew is not giving an exact genealogy. For example, he tells us that there were fourteen generations between each of the three important events in Israel’s history—from Abraham, to David, to the Babylonian captivity, to the coming of Christ: three groups of fourteen generations each, culminating in the birth of Christ. But if we compare this genealogy to the other genealogies in the Old Testament we can see that this is incorrect. Why would Matthew knowingly give us a genealogy that isn’t accurate? (Notice that Ezra does something similar: he omits six generations of priests from his genealogy. Compare Ezra 7:1-5 to 1 Chronicles 6:3-15.)

Genealogies in the Bible rarely mention women, but this one mentions three: Tamar (spelled “Thamar” here, verse 3), Rahab (here "Rachab," verse 5), Ruth (verse 5), and Bathsheba, the wife of Uriah (spelled “Urias” here—verse 6). Why would Matthew mention these women? What are the stories about these women? Do those stories have anything to do with the story of Mary and Joseph? If Matthew’s audience is the Jews, why might he include these particular women in the genealogy?

===Verse 1===
By using the phrase "book of the genealogy," Matthew deliberately imitates passages such as Genesis 2:4 and 5:1. Why? What is he trying to tell us about what follows?

Does the "number" of David's name (see the lexical comments) tell us anything about why Matthew has constructed this genealogy as he has?

== Lexical notes ==
* ''Click the edit link above and to the right to add lexical notes''

== Exegesis ==
''Click the edit link above and to the right to add exegesis''

== Related links ==
* ''Click the edit link above and to the right to add related links''

----
{|
|             ||             || [[Matt 1:6-10|Next (Matt 1:6-10)]]
|}

Matt 1:1-5

2007-01-08T04:19:04Z

24.10.178.10: /* Questions */

[[The New Testament]] > [[Matthew]] > [[Matthew 1|Chapter 1]]
{|
|             ||             || [[Matt 1:6-10|Next (Matt 1:6-10)]]
|}
== Questions ==
* ''Click the edit link above and to the right to add questions''
===Verses 1-16===
It is clear that Matthew is not giving an exact genealogy. For example, he tells us that there were fourteen generations between each of the three important events in Israel’s history—from Abraham, to David, to the Babylonian captivity, to the coming of Christ: three groups of fourteen generations each, culminating in the birth of Christ. But if we compare this genealogy to the other genealogies in the Old Testament we can see that this is incorrect. Why would Matthew knowingly give us a genealogy that isn’t accurate? (Notice that Ezra does something similar: he omits six generations of priests from his genealogy. Compare Ezra 7:1-5 to 1 Chronicles 6:3-15.)

Genealogies in the Bible rarely mention women, but this one mentions three: Tamar (spelled “Thamar” here, verse 3), Rahab (here "Rachab," verse 5), Ruth (verse 5), and Bathsheba, the wife of Uriah (spelled “Urias” here—verse 6). Why would Matthew mention these women? What are the stories about these women? Do those stories have anything to do with the story of Mary and Joseph? If Matthew’s audience is the Jews, why might he include these particular women in the genealogy?

== Lexical notes ==
* ''Click the edit link above and to the right to add lexical notes''

== Exegesis ==
''Click the edit link above and to the right to add exegesis''

== Related links ==
* ''Click the edit link above and to the right to add related links''

----
{|
|             ||             || [[Matt 1:6-10|Next (Matt 1:6-10)]]
|}

John 20:26-31

2007-01-04T21:16:40Z

24.10.178.10: /* Questions */

[[The New Testament]] > [[John]] > [[John 20|Chapter 20]]
{|
| [[John 20:21-25|Previous (John 20:21-25)]] ||             || [[John 21:1-5|Next (John 21:1-5)]]
|}
== Questions ==
* ''Click the edit link above and to the right to add questions''

===Verse 31===

Does this verse help us understand John’s purpose? What does he mean when he says that he has written these things "that ye might believe"? How can stories about miracles help our belief? Whose belief will it help? In other words, was John writing for other Christians or to convert those who were not yet Christians?

How does a book whose purpose is to bring us to believe that Jesus is the Anointed One (the meaning of the word "Christ,"), the Son of God who can give us life, differ from a standard history? In other words, how does testimony differ from history? Does that tell us anything about how we should read the Gospels? Does it say anything about how we should not read them?

== Lexical notes ==
* ''Click the edit link above and to the right to add lexical notes''

===Verse 31===

In context it is clear that "these" refers to the seven miracles that John has just told about.

== Exegesis ==
''Click the edit link above and to the right to add exegesis''

== Related links ==
* ''Click the edit link above and to the right to add related links''

----
{|
| [[John 20:21-25|Previous (John 20:21-25)]] ||             || [[John 21:1-5|Next (John 21:1-5)]]
|}

John 20:26-31

2007-01-04T21:15:18Z

24.10.178.10: /* Lexical notes */

[[The New Testament]] > [[John]] > [[John 20|Chapter 20]]
{|
| [[John 20:21-25|Previous (John 20:21-25)]] ||             || [[John 21:1-5|Next (John 21:1-5)]]
|}
== Questions ==
* ''Click the edit link above and to the right to add questions''

== Lexical notes ==
* ''Click the edit link above and to the right to add lexical notes''

===Verse 31===

In context it is clear that "these" refers to the seven miracles that John has just told about.

== Exegesis ==
''Click the edit link above and to the right to add exegesis''

== Related links ==
* ''Click the edit link above and to the right to add related links''

----
{|
| [[John 20:21-25|Previous (John 20:21-25)]] ||             || [[John 21:1-5|Next (John 21:1-5)]]
|}

Isa 61:1-5

2007-01-04T21:13:54Z

24.10.178.10: /* Questions */

[[The Old Testament]] > [[Isaiah]] > [[Isaiah 61|Chapter 61]]
{|
| [[Isa 60:16-22|Previous (Isa 60:16-22)]] ||             || [[Isa 61:6-11|Next (Isa 61:6-11)]]
|}
== Questions ==
* ''Click the edit link above and to the right to add questions''

===Verses 1-3===

What are the good tidings that the Messiah preaches to the meek? How does he bind up the brokenhearted? To what captives does the Messiah proclaim liberty? What kind of liberty does he proclaim? What does "the acceptable year of our Lord" mean? Why is the day of the Lord a day of vengeance? Against whom? How does the Messiah comfort those who mourn? What does the Lord promise in the first part of verse 3? What does it mean to be called a tree of righteousness? What does it mean to say that we are "the planting of the Lord"? How does the coming of the Lord and the things he does when he comes glorify him?

== Lexical notes ==
* ''Click the edit link above and to the right to add lexical notes''

== Exegesis ==
''Click the edit link above and to the right to add exegesis''

== Related links ==
* ''Click the edit link above and to the right to add related links''

----
{|
| [[Isa 60:16-22|Previous (Isa 60:16-22)]] ||             || [[Isa 61:6-11|Next (Isa 61:6-11)]]
|}

John 1:16-20

2007-01-04T21:09:31Z

24.10.178.10: /* Questions */

[[The New Testament]] > [[John]] > [[John 1|Chapter 1]]
{|
| [[John 1:11-15|Previous (John 1:11-15)]] ||             || [[John 1:21-25|Next (John 1:21-25)]]
|}
== Questions ==
* ''Click the edit link above and to the right to add questions''

===Verse 16===

What does "grace for grace" mean? Does it mean "one kind of grace replacing another," perhaps the expression of divine mercy (esed—loving-kindness) in the Mosaic covenant replaced by its expression in the new covenant? Does it mean that "grace is piled upon grace," indicting an abundance of fullness? Or, does it mean "grace in return for grace"? Look at the other places where this phrase occurs in scripture and see whether those help you understand better the meaning of the phrase (Helaman 12:24; D&C 93:12 and 20). Do we see the same teaching in Doctrine and Covenants 84:38?

===Verse 17===

What is the contrast between the law, on the one hand, and grace and truth, on the other? How have we received the fulness and what is the fulness mentioned in verse 16? How does this verse tell us to understand "grace for grace" in verse 16?

===Verse 18===

How did Joseph Smith clarify the meaning of this verse? How does this verse help us understand the meaning of the hymn? Specifically, how does it help us understand verse 16?

== Lexical notes ==
* ''Click the edit link above and to the right to add lexical notes''

== Exegesis ==
''Click the edit link above and to the right to add exegesis''

== Related links ==
* ''Click the edit link above and to the right to add related links''

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{|
| [[John 1:11-15|Previous (John 1:11-15)]] ||             || [[John 1:21-25|Next (John 1:21-25)]]
|}

John 1:6-10

2007-01-04T21:07:22Z

24.10.178.10: /* Questions */

[[The New Testament]] > [[John]] > [[John 1|Chapter 1]]
{|
| [[John 1:1-5|Previous (John 1:1-5)]] ||             || [[John 1:11-15|Next (John 1:11-15)]]
|}
== Questions ==
* ''Click the edit link above and to the right to add questions''

===Verses 6-9===

Why does John think that it is important to respond to verses 1 through 5 by talking about John the Baptist? Can you explain what in the first five verses might have prompted him to interject this discussion of John the Baptist? Why was/is the testimony of verses 8-9 important?

== Lexical notes ==
* ''Click the edit link above and to the right to add lexical notes''

== Exegesis ==
''Click the edit link above and to the right to add exegesis''

== Related links ==
* ''Click the edit link above and to the right to add related links''

----
{|
| [[John 1:1-5|Previous (John 1:1-5)]] ||             || [[John 1:11-15|Next (John 1:11-15)]]
|}

John 1:11-15

2007-01-04T21:06:01Z

24.10.178.10: /* Questions */

[[The New Testament]] > [[John]] > [[John 1|Chapter 1]]
{|
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== Questions ==
* ''Click the edit link above and to the right to add questions''

===Verse 13===

What does this verse tell us about how we come to have the power to become the children of God? What does it mean to say that those who believe on God are not born of blood? That they are not born of the will of the flesh? That they are not born of the will of man? What does it mean to be born of God? In the Old Testament flesh often refers to human weakness, as in Isaiah 40:6. Blood in the Old Testament is usually associated with death. Might John have those associations in mind? If so, how does that help us understand this verse? Some have suggested that "blood" means "natural generation," that "flesh" means "natural desires, such as the desire to have children," and that "the will of man" means "the human ability to choose." Does that help give insight into a possible meaning of this verse?

===Verse 14===

How do you think that those of a Greek culture, including educated Jews, would have responded to this announcement: God was made flesh and dwelt among human beings? How would Greek and Roman intellectuals have responded?

What does it mean to say that Jesus is full of grace? That he is full of truth?

===Verse 15===

Just as John began his commentary on this hymn by talking about John the Baptist, he ends by talking about John the Baptist. Why? Why was John the Baptist so important to explaining the mission of Jesus? (Compare Mark 1:7 and Matthew 3:11.)

== Lexical notes ==
* ''Click the edit link above and to the right to add lexical notes''

===Verse 12===

Another translation of the Greek word translated "receive" is "accept."

===Verse 14===

The word translated "grace" could also be translated "mercy." The phrase "grace and truth" seems to imitate a pair of characteristics used to describe God in the Old Testament: his loving-kindness (''esed'') and his faithfulness in keeping his covenants (''‘emet''). Exodus 34:6 is representative of many Old Testament scriptures that mention these attributes of God, probably the most important of the divine attributes discussed in the Old Testament. (See also Psalms 25:10, 61:7, 86:15; and Proverbs 20:28.) This early hymn explicitly identifies Christ with the God of the Old Testament.

The word translated "truth" means truth, but it originally meant "what is unconcealed" or "what is revealed" (though by the time of Christ that origin had probably long been forgotten).

== Exegesis ==
''Click the edit link above and to the right to add exegesis''

===Verse 14===

Structurally, this verse repeats verse 1. Like verse one it testifies of Christ’s existence, of his relation to the Father, and of his attributes: "the Word was made flesh, and dwelt among us"—he exists; "we beheld his glory, the glory of the unique Son of the Father"—his relation to the Father; full of grace and love—his attributes.

Though "only begotten" is an accurate translation, that translation changes the emphasis of the original. The Greek emphasizes the uniqueness of the Son. Literally, this says "the glory of a singular Son coming from the Father."

== Related links ==
* ''Click the edit link above and to the right to add related links''

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John 1:1-18

2007-01-04T20:18:12Z

24.10.178.10: /* Verses 1-18 */

[[The New Testament]] > [[John]] > [[John 1|Chapter 1]]
{|
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|}
== Questions ==
* ''Click the edit link above and to the right to add questions''

== Lexical notes ==
* ''Click the edit link above and to the right to add lexical notes''
===Verses 1-2===
The order of the words in the Greek exhibit a literary form known as Climax or Gradation:
In the beginning was
the Word: and
the Word was with
God: and
God
the Word was, and
the same [word] was in the beginning with God.

===Verses 4-5===
The Climax form is used again:
In Him was
'''life'''; and the
'''life''' was the
'''light''' of men. And the
'''light''' shineth in
'''darkness'''; and the
'''darkness''' comprehended it not.

== Exegesis ==

===Verses 1-18===

It appears that John has used an existing hymn to open his gospel, inserting commentary at a few points in the hymn. Verse 1 of the hymn: verses 1-2; verse 2 of the hymn: verses 3-5; verse 3 of the hymn: verses 10-12; Verse 4 of the hymn, verse 14; verse 5 of the hymn, verse 16. The other verses (6-9, the last part of 12, 13, 15, 17, and 18) are probably commentary on the hymn.

== Related links ==
* ''Click the edit link above and to the right to add related links''

----
{|
| [[Luke 24:51-53|Previous (Luke 24:51-53)]] ||             || [[John 1:6-10|Next (John 1:6-10)]]
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John 1:1-18

2007-01-04T20:17:56Z

24.10.178.10: /* Exegesis */

[[The New Testament]] > [[John]] > [[John 1|Chapter 1]]
{|
| [[Luke 24:51-53|Previous (Luke 24:51-53)]] ||             || [[John 1:6-10|Next (John 1:6-10)]]
|}
== Questions ==
* ''Click the edit link above and to the right to add questions''

== Lexical notes ==
* ''Click the edit link above and to the right to add lexical notes''
===Verses 1-2===
The order of the words in the Greek exhibit a literary form known as Climax or Gradation:
In the beginning was
the Word: and
the Word was with
God: and
God
the Word was, and
the same [word] was in the beginning with God.

===Verses 4-5===
The Climax form is used again:
In Him was
'''life'''; and the
'''life''' was the
'''light''' of men. And the
'''light''' shineth in
'''darkness'''; and the
'''darkness''' comprehended it not.

===Verses 1-18===

It appears that John has used an existing hymn to open his gospel, inserting commentary at a few points in the hymn. Verse 1 of the hymn: verses 1-2; verse 2 of the hymn: verses 3-5; verse 3 of the hymn: verses 10-12; Verse 4 of the hymn, verse 14; verse 5 of the hymn, verse 16. The other verses (6-9, the last part of 12, 13, 15, 17, and 18) are probably commentary on the hymn.

== Exegesis ==

===Verses 1-18===

It appears that John has used an existing hymn to open his gospel, inserting commentary at a few points in the hymn. Verse 1 of the hymn: verses 1-2; verse 2 of the hymn: verses 3-5; verse 3 of the hymn: verses 10-12; Verse 4 of the hymn, verse 14; verse 5 of the hymn, verse 16. The other verses (6-9, the last part of 12, 13, 15, 17, and 18) are probably commentary on the hymn.

== Related links ==
* ''Click the edit link above and to the right to add related links''

----
{|
| [[Luke 24:51-53|Previous (Luke 24:51-53)]] ||             || [[John 1:6-10|Next (John 1:6-10)]]
|}

John 1:1-18

2007-01-04T20:16:40Z

24.10.178.10: /* Verses 4-5 */

[[The New Testament]] > [[John]] > [[John 1|Chapter 1]]
{|
| [[Luke 24:51-53|Previous (Luke 24:51-53)]] ||             || [[John 1:6-10|Next (John 1:6-10)]]
|}
== Questions ==
* ''Click the edit link above and to the right to add questions''

== Lexical notes ==
* ''Click the edit link above and to the right to add lexical notes''
===Verses 1-2===
The order of the words in the Greek exhibit a literary form known as Climax or Gradation:
In the beginning was
the Word: and
the Word was with
God: and
God
the Word was, and
the same [word] was in the beginning with God.

===Verses 4-5===
The Climax form is used again:
In Him was
'''life'''; and the
'''life''' was the
'''light''' of men. And the
'''light''' shineth in
'''darkness'''; and the
'''darkness''' comprehended it not.

===Verses 1-18===

It appears that John has used an existing hymn to open his gospel, inserting commentary at a few points in the hymn. Verse 1 of the hymn: verses 1-2; verse 2 of the hymn: verses 3-5; verse 3 of the hymn: verses 10-12; Verse 4 of the hymn, verse 14; verse 5 of the hymn, verse 16. The other verses (6-9, the last part of 12, 13, 15, 17, and 18) are probably commentary on the hymn.

== Exegesis ==
''Click the edit link above and to the right to add exegesis''

== Related links ==
* ''Click the edit link above and to the right to add related links''

----
{|
| [[Luke 24:51-53|Previous (Luke 24:51-53)]] ||             || [[John 1:6-10|Next (John 1:6-10)]]
|}

Site:Sandbox

2006-01-08T05:16:42Z

24.10.178.10: testing

A few examples
* A bulleted list, item 1
* item 2

A numbered list
# item 1
# item 2

Links within this wiki
* Link to [[1 Ne 1:1]]
* Link with text other than the link [[1 Ne 1:1|the first verse in the Book of Mormon]]

Links to oustide this wiki
* Just type the URL like this: http://www.cnn.com
* Or use you can do it this way [http://www.cnn.com]
* Or you can create an external link with alternate text like this: [http://www.cnn.com CNN]

Remember a single line
doesn't
do
anything
at
all.
You need to put two line returns to get a

new paragraph

==Referencing sections==

It takes four sections to get a table of contents....

==2nd section==

==3rd section==

==4th section==