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Oposem-nos a les falsedats {fil cristià}

knox31.467 12 27👍 7.791
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Job 13v4 però vosaltres [sou] forjadors de falsedat, metges inútils, tots vosaltres.

Job 21v34 ¿Com em podeu consolar tan vanament, si els vostres arguments estan plens de falsedat?

Psalms 4v2 Fills dels homes, fins quan ultratjareu la meva glòria? ¿[Fins quan] estimareu les coses vanes, cercareu la falsedat? Selah.

Psalms 12v2 Es parlen falsedat els uns als altres, [amb] llavis aduladors: parlen amb un doble cor.

Psalms 40v4 Feliç l’home que posa en Jahveh la seva confiança, i no es gira vers els orgullosos ni els qui es desvien cap a la falsedat.

Respostes

Configuració
  • knox31.467 12 27👍 7.791
    El nostre cap i el món en general és ple de falsedats, com ens hi podem confrontar?
    • knox31.467 12 27👍 7.791
      Psalm 119v104 Dels teus preceptes obtinc intel·ligència, per això odio tot camí de falsedat.
    • knox31.467 12 27👍 7.791
      Data: 
      2018-05-07, dilluns
      Comentari: 

      Daniel 5v7 El rei cridà amb força que fessin venir els astròlegs, els caldeus i els endevinadors. El rei parlà, i digué als savis de Babilònia: Qualsevol home que pugui llegir aquest escrit i em mostri la seva interpretació serà vestit de porpra, i se li posarà un collar d’or al coll, i governarà com a tercer en el regne. קָרֵ֤א מַלְכָּא֙ בְּחַ֔יִל לְהֶֽעָלָה֙ לְאָ֣שְׁפַיָּ֔א (כַּשְׂדָּיֵא) [כַּשְׂדָּאֵ֖י] וְגָזְרַיָּ֑א עָנֵ֙ה מַלְכָּ֜א וְאָמַ֣ר׀ לְחַכִּימֵ֣י בָבֶ֗ל דִּ֣י כָל־אֱ֠נָשׁ דִּֽי־יִקְרֵ֞ה כְּתָבָ֣ה דְנָ֗ה וּפִשְׁרֵהּ֙ יְחַוִּנַּ֔נִי אַרְגְּוָנָ֣א יִלְבַּ֗שׁ (וְהַמּוֹנְכָא) [וְהַֽמְנִיכָ֤א] דִֽי־דַהֲבָא֙ עַֽל־צַוְּארֵ֔הּ וְתַלְתִּ֥י בְמַלְכוּתָ֖א יִשְׁלַֽט׃ ס  The king <04430> cried <07123> (08748) aloud <02429> to bring <05954> (08682) in the astrologers <0826>, the Chaldeans <03779>, and the soothsayers <01505> (08750). And the king <04430> spake <06032> (08750), and said <0560> (08750) to the wise <02445> men of Babylon <0895>, Whosoever <0606> <03606> shall read <07123> (08751) this <01836> writing <03792>, and shew <02324> (08741) me the interpretation <06591> thereof, shall be clothed <03848> (08748) with scarlet <0711>, and have a chain <02002> of gold <01722> about <05922> his neck <06676>, and shall be the third <08523> ruler <07981> (08748) in the kingdom <04437>. 

  • knox31.467 12 27👍 7.791
    1r Reis 13v18 I ell li digué: Jo també [sóc] un profeta com tu, i un àngel m’ha parlat per la paraula de Jahveh, dient: Fes-lo tornar amb tu a casa teva, i menjarà pa i beurà aigua. [Però] li havia dit una mentida.

    1r Reis 22v22 I ha dit: Sortiré, i seré un esperit de mentida en la boca de tots els seus profetes. I [Déu] digué: [El] persuadiràs, i també prevaldràs; surt, i fes-ho així.

    1r Reis 22v23 I ara, heus aquí, Jahveh ha posat l’esperit de mentida en la boca de tots aquests els teus profetes, i Jahveh ha decretat el mal contra tu.

    2n Cròniques 18v21 I ha dit: Sortiré, i seré un esperit de mentida en la boca de tots els seus profetes. I ell digué: I tu el persuadiràs, i també prevaldràs; surt, i fes-ho així.

    2n Cròniques 18v22 I ara, heus aquí, Jahveh ha posat l’esperit de mentidaen la boca d’aquests els teus profetes, i Jahveh ha decretat el mal contra tu.

    Job 31v5 Si he caminat amb la mentida, i el meu peu s’ha afanyat a l’engany,

    Psalms 58v3 Els malvats s’esgarrien des de la matriu: s’extravien des del si matern, parlen mentida.

    Psalms 59v12 [Pel] pecat de la seva boca [i] la paraula dels seus llavis, que siguin agafats en el seu propi orgull, i per la maledicció i la mentida que conten.

    Psalms 62v9 Cert, els fills d’Adam [són] vanitat, els fills d’home [són] una mentida: pugen a les balances, tots plegats [pesen] menys que la buidor.

    Proverbis 20v17 El pa de la mentida [és] gustós per a l’home: però després la seva boca es troba plena de grava.

    Isaïes 28v15 Perquè heu dit: Hem fet un pacte amb la mort, i hem fet un tracte amb el sepulcre; el flagell destructor, quan passi pel damunt, no ens arribarà, perquè de la mentida ens n’hem fet un refugi, i ens hem amagat en la falsedat.

    Isaïes 44v20 S’alimenta amb cendres; el [seu] cor enganyat el desvia; i no pot alliberar la seva ànima, ni dir: ¿No és una mentida [això que tinc] a la mà dreta?

    Jeremies 40v16 I Guedalià, fill d’Ahicam, digué a Johanan, fill de Caréah: No facis tal cosa, perquè és mentida això que dius d’Ixmael.

    Jeremies 43v2 que Azarià, fill d’Oixaià, i Johanan, fill de Caréah, i tots els homes arrogants, van parlar a Jeremies, dient: Això que dius és una mentida! Jahveh, el nostre Déu, no t’ha enviat a dir: No aneu a Egipte per sojornar-hi.

    Ezequiel 13v8 Per tant, així diu el Senyor Jahveh: Perquè heu parlat vanitat i heu vist mentida, per això, vet aquí que [estic] contra vosaltres–afirmació del Senyor Jahveh.

    Ezequiel 13v9 I estendré la meva mà contra els profetes que veuen vanitat i que endevinen mentida: no seran al consell del meu poble, i no seran inscrits al registre de la casa d’Israel i no entraran a la terra d’Israel. I sabreu que jo [sóc] el Senyor, Jahveh.

    Ezequiel 13v19 ¿I em deshonreu davant del meu poble per uns grapats d’ordi, i per uns trossos de pa, per fer morir les ànimes que no haurien de morir, i per mantenir vives les ànimes que no haurien de viure, enganyant el meu poble que escolta la [vostra] mentida?

    Ezequiel 21v29 Mentrestant et profetitzen vanitat, t’endevinen mentida, per posar-te als colls dels morts, dels malvats, el dia dels quals vindrà en el temps que la iniquitat [tindrà] fi.

    Ezequiel 22v28 I els seus profetes els arrebossen amb calç, tenen visions vanes, i els endevinen mentida, dient: Així parla el Senyor Jahveh. Quan, [de fet], Jahveh no ha parlat.

    Osees 11v12 Efraïm m’ha envoltat de mentida, i la casa d’Israel d’engany; però Judà encara marxa amb Déu, i és fidel amb els sants.

    Nahum 3v1 Ai de la ciutat de sang, tota plena de mentida, de violència: no s’aparta de la rapinya!

    1 Joan 2v21 Us he escrit no pas perquè no conegueu la veritat, sinó perquè la coneixeu, i perquè cap mentida no prové de la veritat.
    1 Joan οὐκ ἔγραψα ὑμῖν, ὅτι οὐκ οἴδατε τὴν ἀλήθειαν, ἀλλ᾽ ὅτι οἴδατε αὐτήν, καὶ ὅτι πᾶν ψεῦδος ἐκ τῆς ἀληθείας οὐκ ἔστι. 

    1 Joan 2v27 I la unció que vosaltres heu rebut d'ell resta en vosaltres, i no teniu necessitat que ningú us ensenyi, sinó que, tal com aquesta mateixa unció us ensenya sobre totes les coses, i és veritat i no pas mentida, així com us ha ensenyat, restareu en ell.
    1 Joan καὶ ὑμεῖς, τὸ χρίσμα ὃ ἐλάβετε ἀπ᾽ αὐτοῦ ἐν ὑμῖν μένει, καὶ οὐ χρείαν ἔχετε ἵνα τις διδάσκῃ ὑμᾶς· ἀλλ᾽ ὡς τὸ αὐτὸ χρίσμα διδάσκει ὑμᾶς περὶ πάντων, καὶ ἀληθές ἐστι, καὶ οὐκ ἔστι ψεῦδος, καὶ καθὼς ἐδίδαξεν ὑμᾶς, μενεῖτε ἐν αὐτῷ. 

    Joan 8v44 Vosaltres sou del [vostre] pare el diable, i voleu fer els desitjos del vostre pare; ell era homicida des del principi, i no es va mantenir en la veritat, perquè en ell no hi ha veritat. Quan parla la mentida, parla del que li és propi, perquè és mentider i pare de la mentida.
    Joan 8v44 

    Romans 3v7 Perquè si la veritat de Déu, a través de la meva mentidaencara ha abundat més per a la seva glòria, ¿per què se’m jutja a mi encara com a pecador?
    Romans 3v7 Διὸ ἀποθέμενοι τὸ ψεῦδος λαλεῖτε ἀλήθειαν ἕκαστος μετὰ τοῦ πλησίον αὐτοῦ· ὅτι ἐσμὲν ἀλλήλων μέλη. 

    Efesis 4v25 Per tant, deixant la mentida, parleu cadascú la veritat amb el vostre proïsme, perquè som membres els uns dels altres.
    Efesis 4v25 ὑμεῖς ἐκ πατρὸς τοῦ διαβόλου ἐστέ, καὶ τὰς ἐπιθυμίας τοῦ πατρὸς ὑμῶν θέλετε ποιεῖν. ἐκεῖνος ἀνθρωποκτόνος ἦν ἀπ᾽ ἀρχῆς, καὶ ἐν τῇ ἀληθείᾳ οὐχ ἕστηκεν, ὅτι οὐκ ἔστιν ἀλήθεια ἐν αὐτῷ. ὅταν λαλῇ τὸ ψεῦδος, ἐκ τῶν ἰδίων λαλεῖ· ὅτι ψεύστης ἐστὶ καὶ ὁ πατὴρ αὐτοῦ. 

    2 Tessalonicencs 2v9 La vinguda de [l’inic] és conforme a l’operació de Satanàs, amb tota mena de poder, i de senyals, i de prodigis de mentida,
    2 Tessalonicencs οὗ ἐστὶν ἡ παρουσία κατ᾽ ἐνέργειαν τοῦ Σατανᾶ ἐν πάσῃ δυνάμει καὶ σημείοις καὶ τέρασι ψεύδους, 

    2 Tessalonicencs 2v11 I per això Déu els enviarà una operació d’error, perquè creguin la mentida;
    2 Tessalonicencs καὶ διὰ τοῦτο πέμψει αὐτοῖς ὁ Θεὸς ἐνέργειαν πλάνης, εἰς τὸ πιστεῦσαι αὐτοὺς τῷ ψεύδει· 

    1 Joan 2v21 Us he escrit no pas perquè no conegueu la veritat, sinó perquè la coneixeu, i perquè cap mentida no prové de la veritat.
    1 Joan οὐκ ἔγραψα ὑμῖν, ὅτι οὐκ οἴδατε τὴν ἀλήθειαν, ἀλλ᾽ ὅτι οἴδατε αὐτήν, καὶ ὅτι πᾶν ψεῦδος ἐκ τῆς ἀληθείας οὐκ ἔστι. 

    1 Joan 2v27 I la unció que vosaltres heu rebut d'ell resta en vosaltres, i no teniu necessitat que ningú us ensenyi, sinó que, tal com aquesta mateixa unció us ensenya sobre totes les coses, i és veritat i no pas mentida, així com us ha ensenyat, restareu en ell.
    1 Joan καὶ ὑμεῖς, τὸ χρίσμα ὃ ἐλάβετε ἀπ᾽ αὐτοῦ ἐν ὑμῖν μένει, καὶ οὐ χρείαν ἔχετε ἵνα τις διδάσκῃ ὑμᾶς· ἀλλ᾽ ὡς τὸ αὐτὸ χρίσμα διδάσκει ὑμᾶς περὶ πάντων, καὶ ἀληθές ἐστι, καὶ οὐκ ἔστι ψεῦδος, καὶ καθὼς ἐδίδαξεν ὑμᾶς, μενεῖτε ἐν αὐτῷ. 
  • knox31.467 12 27👍 7.791
    Psalm 119v104 Dels teus preceptes obtinc intel·ligència, per això odio tot camí de falsedat.
  • knox31.467 12 27👍 7.791
    Job 21v34 ¿Com em podeu consolar tan vanament, si els vostres arguments estan plens de falsedat?
  • barcelonista10015.027 11 131👍 1.559
    Psalms 4v2 Fills dels homes, fins quan ultratjareu la meva glòria? ¿[Fins quan] estimareu les coses vanes, cercareu la falsedat? Selah.

    Tant de bo el Salah aquest estigui divinament inspirat a la final de Champions. 
  • Halt54 1👍 18
    Capítol 10. La dissolució de la Germandat. Ell és el Portador i el fat de la Càrrega rau en ell. Crec que no ens pertoca de decidir quin camí ha de seguir. Ni tampoc crec que tinguéssim gaire èxit, si hio intentàvem. Hi ha altres poders que hi intervenen i que són molt més forts.

     Àragorn
  • Halt54 1👍 18
    Capítol 2. El Consell de N'Élrond. Jo duré l'Anell -va dir-, encara que no conec el camí.

    Frodo
  • Halt54 1👍 18
    Si cap error has comès, però perdent estàs.... diferent joc hauràs de jugar.

    Yoda
  • Halt54 1👍 18
    No, jo sóc ton pare!

    Darth Vader
  • Ohtar17.776 8 95👍 8.711
    Lorey Money. Toma pantumaca motherfucker
  • tindal8.063 11 265👍 136
    Tot és contaminat per la falsedat.
  • knox31.467 12 27👍 7.791
    Data: 
    2018-05-08, dimarts
    Comentari: 

    Daniel 5v8 Llavors vingueren tots els savis del rei, però no van poder llegir l’escrit ni fer conèixer la interpretació al rei. אֱדַ֙יִן֙ (עָלְלִין) [עָֽלִּ֔ין] כֹּ֖ל חַכִּימֵ֣י מַלְכָּ֑א וְלָֽא־כָהֲלִ֤ין כְּתָבָא֙ לְמִקְרֵ֔א (וּפִשְׁרָא) [וּפִשְׁרֵ֖הּ] לְהוֹדָעָ֥ה לְמַלְכָּֽא׃  Then <0116> came <05954> (08750) in all <03606> the king's <04430> wise <02445> men: but they could <03546> (08751) not <03809> read <07123> (08749) the writing <03792>, nor make known <03046> (08682) to the king <04430> the interpretation <06591> thereof.

  • Sam Belluga3.950 4 533👍 9.578
    Aquest fil queda expropiat

    Resultat d'imatges de expropiese



     
  • Halt54 1👍 18
    H.P Lovecraft. The Call of Cthulhu. "Ph'nglui mglw'nafh Cthulhu R'lyeh wgah'nagl fhtagn". En la seva llar a R'lyeh el difunt Cthulhu espera somiant.
  • knox31.467 12 27👍 7.791
    Data: 
    2018-05-11, divendres
    Comentari: 

    Daniel 5v11 Hi ha un home al teu regne en el qual hi ha l’esperit dels déus sants; en qui es va trobar llum i enteniment i saviesa, com la saviesa dels déus, en els dies del teu pare; i el rei Nabucodonosor, el teu pare–el teu pare, el rei–, el va nomenar cap dels mags, dels astròlegs, dels caldeus, i dels endevinadors; אִיתַ֙י גְּבַ֜ר בְּמַלְכוּתָ֗ךְ דִּ֠י ר֣וּחַ אֱלָהִ֣ין קַדִּישִׁין֮ בֵּהּ֒ וּבְיוֹמֵ֣י אֲב֗וּךְ נַהִיר֧וּ וְשָׂכְלְתָנ֛וּ וְחָכְמָ֥ה כְּחָכְמַת־אֱלָהִ֖ין הִשְׁתְּכַ֣חַת בֵּ֑הּ וּמַלְכָּ֤א נְבֻֽכַדְנֶצַּר֙ אֲב֔וּךְ רַ֧ב חַרְטֻמִּ֣ין אָֽשְׁפִ֗ין כַּשְׂדָּאִין֙ גָּזְרִ֔ין הֲקִימֵ֖הּ אֲב֥וּךְ מַלְכָּֽא׃  There is <0383> a man <01400> in thy kingdom <04437>, in whom is the spirit <07308> of the holy <06922> gods <0426>; and in the days <03118> of thy father <02> light <05094> and understanding <07924> and wisdom <02452>, like the wisdom <02452> of the gods <0426>, was found <07912> (08728) in him; whom the king <04430> Nebuchadnezzar <05020> thy father <02>, the king <04430>, I say, thy father <02>, made <06966> (08684) master <07229> of the magicians <02749>, astrologers <0826>, Chaldeans <03779>, and soothsayers <01505> (08750);

  • knox31.467 12 27👍 7.791

    Psalms 52v3 T’estimes més el mal que el bé, la falsedat més que parlar [amb] justícia. Selah.

    Psalms 62v4 Només conspiren per fer[-lo] caure de la seva dignitat: es complauen en la falsedat; amb la seva boca beneeixen, però maleeixen dintre seu. Selah.

    Psalms 63v11 Però el rei s’alegrarà en Déu; se’n gloriaran tots els qui juren per ell, perquè serà closa la boca dels qui parlen falsedat.

    Psalms 101v7 El qui practica l’engany no habitarà dins de casa meva: el qui parla falsedat no es mantindrà davant dels meus ulls.

    Psalms 119v29 Allunya de mi el camí de la falsedat: i concedeix-me la teva llei.

    Psalms 119v69 Els arrogants han forjat falsedat contra mi, [però] jo guardo amb tot el cor els teus preceptes.

    Psalms 119v78 Que els arrogants siguin avergonyits perquè em calumnien [amb] falsedat: [però] jo meditaré en els teus preceptes.

    Psalms 119v86 Tots els teus manaments [són] fidelitat; amb falsedat em persegueixen: ajuda’m!

    Psalms 119v104 Dels teus preceptes obtinc intel·ligència, per això odio tot camí de falsedat.

    Psalms 119v118 Tu menystens tots els qui es desvien dels teus estatuts, perquè llur falsedat [és] engany.

    Psalms 119v128 Per tant, considero rectes tots els [teus] preceptes [en] tot, odio tot camí de falsedat.

    Psalms 119v163 Odio i avorreixo la falsedat, [però] estimo la teva llei.

    Psalms 144v8 la boca dels quals parla buidor, i la dreta dels quals [és] una dreta de falsedat.

    Psalms 144v11 Rescata’m i allibera’m de la mà dels fills de l’estranger, la boca dels quals parla buidor, i la dreta dels quals [és] una dreta de falsedat.

    Proverbis 6v12 La persona malvada, l’home inic, va amb la falsedat a la boca:

    Proverbis 19v22 El desig de l’home [és] la seva fidelitat: i [és] millor ser pobre que un home de falsedat.

    Isaïes 9v15 L’ancià i el notable, aquest [és] el cap; i el profeta que ensenyava la falsedat, aquest [és] la cua.

    Isaïes 28v15 Perquè heu dit: Hem fet un pacte amb la mort, i hem fet un tracte amb el sepulcre; el flagell destructor, quan passi pel damunt, no ens arribarà, perquè de la mentida ens n’hem fet un refugi, i ens hem amagat en la falsedat.

    Isaïes 59v3 Perquè les vostres mans estan contaminades amb sang, i els vostres dits amb iniquitat; els vostres llavis han parlat falsedat, la vostra llengua murmura perversitat.

    Isaïes 59v4 No hi ha ningú que reclami justícia, i no hi ha ningú que jutgi amb fidelitat: confien en el no-res, i parlen falsedat; conceben dolenteria, i infanten iniquitat.

    Jeremies 3v10 I malgrat tot això, la seva germana infidel, Judà, no ha tornat a mi amb tot el seu cor, sinó amb falsedat–declaració de Jahveh.

    Jeremies 5v31 els profetes profetitzen falsedat, i els sacerdots dominen per mitjà d’ells, i al meu poble li agrada. ¿I què fareu a la fi?

    Jeremies 8v8 ¿Com goseu dir: [Som] savis, i la llei de Jahveh [és] amb nosaltres? Heus aquí, certament, la ploma falsa dels escribes afaiçona la falsedat.

    Jeremies 9v3 I tiben la seva llengua, el seu arc de falsedat, però no són valents per [defensar] la veritat a la terra; perquè han avançat de mal en mal, i a mi no m’han conegut–declaració de Jahveh.

    Jeremies 9v5 I tothom enganya el seu company, i no parlen la veritat: han ensenyat la seva llengua a parlar falsedat, es fatiguen de cometre iniquitat.

    Jeremies 14v14 I Jahveh em digué: Els profetes profetitzen falsedat en el meu Nom. Jo no els vaig enviar ni els [ho] vaig manar, ni els he parlat. Us profetitzen una visió falsa, i endevinació, i vanitat, i l’engany de llur propi cor.

    Jeremies 16v19 Oh Jahveh, la meva força i el meu baluard, i el meu refugi el dia de l’adversitat, a tu vindran les nacions des dels extrems de la terra, i diran: Cert, els nostres pares només van heretar falsedat, vanitat, i en aquestes [coses] no hi ha res profitós.

    Jeremies 23v25 He escoltat el que diuen els profetes, que profetitzen falsedaten el meu Nom, dient: He somniat, he somniat!

    Jeremies 23v26 ¿Fins quan hi haurà això en el cor dels profetes que profetitzen falsedat, i [són] profetes de l’engany de llur propi cor?

    Jeremies 23v32 Heus-me aquí contra els que profetitzen somnis falsos–declaració de Jahveh– i els conten, i fan errar el meu poble amb les seves falsedats i amb llur frivolitat, però jo no els he enviat, i no els ho he manat: i ells no són de cap profit per a aquest poble–declaració de Jahveh.

    Jeremies 27v10 perquè ells us profetitzen falsedat, a fi d’allunyar-vos de la vostra terra, i perquè us dispersi, i moriu.

    Jeremies 27v14 No heu d’escoltar les paraules dels profetes que us parlen, dient: No servireu el rei de Babilònia; perquè us profetitzen falsedat.

    Jeremies 27v16 També vaig parlar als sacerdots i a tot aquest poble, dient: Així diu Jahveh: No escolteu les paraules dels vostres profetes que us profetitzen, dient: Heus aquí, els atuells de la casa de Jahveh tornaran de Babilònia ara, ben aviat; perquè us profetitzen falsedat.

    Jeremies 28v15 I el profeta Jeremies digué al profeta Hananià: Escolta, ara, oh Hananià; Jahveh no t’ha enviat, i tu has fet que aquest poble confiés en la falsedat.

    Jeremies 29v9 perquè ells us profetitzen falsedat en el meu Nom: jo no els he enviat–declaració de Jahveh.

    Jeremies 29v21 Així diu Jahveh dels exèrcits, el Déu d’Israel, concernent Ahab, fill de Colaià, i concernent Sidquià, fill de Maasseià, que us profetitzen falsedat en el meu Nom: Heus aquí, jo els lliuraré a la mà de Nabucodonosor, rei de Babilònia, i ell els colpirà davant dels vostres ulls;

    Jeremies 29v31 Envia a dir a tots els deportats: Així diu Jahveh concernent Xemaià, el nehelamita: Perquè Xemaià us ha profetitzat–però jo no l’havia enviat–, i us ha fet confiar en la falsedat.

    Ezequiel 13v22 Perquè heu afligit el cor del just amb la falsedat, el qual jo no volia afligir, i heu enfortit les mans del malvat, a fi que no es converteixi del seu mal camí, per mantenir-lo viu;

    Osees 12v1 Efraïm pastura vent, i persegueix el vent de l’est: tot el dia multiplica la falsedat i la violència. I fan un pacte amb Assíria, i l’oli es porta a Egipte.

    Miquees 2v11 Si un home camina en l’esperit de la falsedat, i menteix, [dient]: Jo et profetitzaré de vi i de beguda forta, aquest serà el profeta d’aquest poble.

    Miquees 6v12 Quan els seus rics s’han omplert de violència, i els seus habitants parlen falsedat, i en la seva boca [hi ha] una llengua enganyadora.

    Habacuc 2v18 Quin profit hi ha en l’estàtua que ha esculpit l’escultor? És una escultura de fosa que ensenya falsedat: ¿per què l’escultor, que fa ídols muts, confia en la seva pròpia obra?

    Zacaries 13v3 I s’esdevindrà que si algú encara fa de profeta, el seu pare i la seva mare, que el van engendrar, li diran: Tu no viuràs, perquè has parlat falsedat en el Nom de Jahveh. I el seu pare i la seva mare, que el van engendrar, el traspassaran mentre ell profetitza.

    Romans 1v25 els quals van canviar la veritat de Déu per la falsedat, i van adorar i servir la creació en lloc del Creador, que és lloat pels segles. Amén.
    Romans 1v25 οἵτινες μετήλλαξαν τὴν ἀλήθειαν τοῦ Θεοῦ ἐν τῷ ψεύδει, καὶ ἐσεβάσθησαν καὶ ἐλάτρευσαν τῇ κτίσει παρὰ τὸν κτίσαντα, ὅς ἐστιν εὐλογητὸς εἰς τοὺς αἰῶνας. ἀμήν. 

    Apocalipsi 21v27 I no hi entrarà res que sigui contaminat, ni [el qui] practica abominació i falsedat, sinó els qui estan escrits en el Llibre de la Vida de l’Anyell.
    Apocalipsi 21v27 

    Apocalipsi 22v15 Però [restaran] fora els gossos i els bruixots i els fornicadors i els homicides i els idòlatres, i tot aquell que estima i practica la falsedat.
    Apocalipsi 22v15
  • knox31.467 12 27👍 7.791
    Job 13v4 però vosaltres [sou] forjadors de falsedat, metges inútils, tots vosaltres.

    Job 21v34 ¿Com em podeu consolar tan vanament, si els vostres arguments estan plens de falsedat?

    Psalms 4v2 Fills dels homes, fins quan ultratjareu la meva glòria? ¿[Fins quan] estimareu les coses vanes, cercareu la falsedat? Selah.

    Psalms 7v14 Heus aquí, trama iniquitat, i concep la dolenteria, i infanta la falsedat.

    Psalms 12v2 Es parlen falsedat els uns als altres, [amb] llavis aduladors: parlen amb un doble cor.

    Psalms 32v2 Feliç l’home a qui Jahveh no li compta la iniquitat, i en el seu esperit no [hi ha] falsedat.

    Psalms 40v4 Feliç l’home que posa en Jahveh la seva confiança, i no es gira vers els orgullosos ni els qui es desvien cap a la falsedat.

    Psalms 52v3 T’estimes més el mal que el bé, la falsedat més que parlar [amb] justícia. Selah.

    Psalms 62v4 Només conspiren per fer[-lo] caure de la seva dignitat: es complauen en la falsedat; amb la seva boca beneeixen, però maleeixen dintre seu. Selah.

    Psalms 63v11 Però el rei s’alegrarà en Déu; se’n gloriaran tots els qui juren per ell, perquè serà closa la boca dels qui parlen falsedat.

    Psalms 101v7 El qui practica l’engany no habitarà dins de casa meva: el qui parla falsedat no es mantindrà davant dels meus ulls.

    Psalms 119v29 Allunya de mi el camí de la falsedat: i concedeix-me la teva llei.

    Psalms 119v69 Els arrogants han forjat falsedat contra mi, [però] jo guardo amb tot el cor els teus preceptes.

    Psalms 119v78 Que els arrogants siguin avergonyits perquè em calumnien [amb] falsedat: [però] jo meditaré en els teus preceptes.

    Psalms 119v86 Tots els teus manaments [són] fidelitat; amb falsedat em persegueixen: ajuda’m!

    Psalms 119v104 Dels teus preceptes obtinc intel·ligència, per això odio tot camí de falsedat.

    Psalms 119v118 Tu menystens tots els qui es desvien dels teus estatuts, perquè llur falsedat [és] engany.

    Psalms 119v128 Per tant, considero rectes tots els [teus] preceptes [en] tot, odio tot camí de falsedat.

    Psalms 119v163 Odio i avorreixo la falsedat, [però] estimo la teva llei.

    Psalms 144v8 la boca dels quals parla buidor, i la dreta dels quals [és] una dreta de falsedat.

    Psalms 144v11 Rescata’m i allibera’m de la mà dels fills de l’estranger, la boca dels quals parla buidor, i la dreta dels quals [és] una dreta de falsedat.

    Proverbis 6v12 La persona malvada, l’home inic, va amb la falsedat a la boca:

    Proverbis 19v22 El desig de l’home [és] la seva fidelitat: i [és] millor ser pobre que un home de falsedat.

    Isaïes 9v15 L’ancià i el notable, aquest [és] el cap; i el profeta que ensenyava la falsedat, aquest [és] la cua.

    Isaïes 28v15 Perquè heu dit: Hem fet un pacte amb la mort, i hem fet un tracte amb el sepulcre; el flagell destructor, quan passi pel damunt, no ens arribarà, perquè de la mentida ens n’hem fet un refugi, i ens hem amagat en la falsedat.

    Isaïes 59v3 Perquè les vostres mans estan contaminades amb sang, i els vostres dits amb iniquitat; els vostres llavis han parlat falsedat, la vostra llengua murmura perversitat.

    Isaïes 59v4 No hi ha ningú que reclami justícia, i no hi ha ningú que jutgi amb fidelitat: confien en el no-res, i parlen falsedat; conceben dolenteria, i infanten iniquitat.

    Jeremies 3v10 I malgrat tot això, la seva germana infidel, Judà, no ha tornat a mi amb tot el seu cor, sinó amb falsedat–declaració de Jahveh.

    Jeremies 5v31 els profetes profetitzen falsedat, i els sacerdots dominen per mitjà d’ells, i al meu poble li agrada. ¿I què fareu a la fi?

    Jeremies 8v8 ¿Com goseu dir: [Som] savis, i la llei de Jahveh [és] amb nosaltres? Heus aquí, certament, la ploma falsa dels escribes afaiçona la falsedat.

    Jeremies 9v3 I tiben la seva llengua, el seu arc de falsedat, però no són valents per [defensar] la veritat a la terra; perquè han avançat de mal en mal, i a mi no m’han conegut–declaració de Jahveh.

    Jeremies 9v5 I tothom enganya el seu company, i no parlen la veritat: han ensenyat la seva llengua a parlar falsedat, es fatiguen de cometre iniquitat.

    Jeremies 14v14 I Jahveh em digué: Els profetes profetitzen falsedat en el meu Nom. Jo no els vaig enviar ni els [ho] vaig manar, ni els he parlat. Us profetitzen una visió falsa, i endevinació, i vanitat, i l’engany de llur propi cor.

    Jeremies 16v19 Oh Jahveh, la meva força i el meu baluard, i el meu refugi el dia de l’adversitat, a tu vindran les nacions des dels extrems de la terra, i diran: Cert, els nostres pares només van heretar falsedat, vanitat, i en aquestes [coses] no hi ha res profitós.

    Jeremies 23v25 He escoltat el que diuen els profetes, que profetitzen falsedaten el meu Nom, dient: He somniat, he somniat!

    Jeremies 23v26 ¿Fins quan hi haurà això en el cor dels profetes que profetitzen falsedat, i [són] profetes de l’engany de llur propi cor?

    Jeremies 23v32 Heus-me aquí contra els que profetitzen somnis falsos–declaració de Jahveh– i els conten, i fan errar el meu poble amb les seves falsedats i amb llur frivolitat, però jo no els he enviat, i no els ho he manat: i ells no són de cap profit per a aquest poble–declaració de Jahveh.

    Jeremies 27v10 perquè ells us profetitzen falsedat, a fi d’allunyar-vos de la vostra terra, i perquè us dispersi, i moriu.

    Jeremies 27v14 No heu d’escoltar les paraules dels profetes que us parlen, dient: No servireu el rei de Babilònia; perquè us profetitzen falsedat.

    Jeremies 27v16 També vaig parlar als sacerdots i a tot aquest poble, dient: Així diu Jahveh: No escolteu les paraules dels vostres profetes que us profetitzen, dient: Heus aquí, els atuells de la casa de Jahveh tornaran de Babilònia ara, ben aviat; perquè us profetitzen falsedat.

    Jeremies 28v15 I el profeta Jeremies digué al profeta Hananià: Escolta, ara, oh Hananià; Jahveh no t’ha enviat, i tu has fet que aquest poble confiés en la falsedat.

    Jeremies 29v9 perquè ells us profetitzen falsedat en el meu Nom: jo no els he enviat–declaració de Jahveh.

    Jeremies 29v21 Així diu Jahveh dels exèrcits, el Déu d’Israel, concernent Ahab, fill de Colaià, i concernent Sidquià, fill de Maasseià, que us profetitzen falsedat en el meu Nom: Heus aquí, jo els lliuraré a la mà de Nabucodonosor, rei de Babilònia, i ell els colpirà davant dels vostres ulls;

    Jeremies 29v31 Envia a dir a tots els deportats: Així diu Jahveh concernent Xemaià, el nehelamita: Perquè Xemaià us ha profetitzat–però jo no l’havia enviat–, i us ha fet confiar en la falsedat.

    Ezequiel 13v22 Perquè heu afligit el cor del just amb la falsedat, el qual jo no volia afligir, i heu enfortit les mans del malvat, a fi que no es converteixi del seu mal camí, per mantenir-lo viu;

    Osees 12v1 Efraïm pastura vent, i persegueix el vent de l’est: tot el dia multiplica la falsedat i la violència. I fan un pacte amb Assíria, i l’oli es porta a Egipte.

    Miquees 2v11 Si un home camina en l’esperit de la falsedat, i menteix, [dient]: Jo et profetitzaré de vi i de beguda forta, aquest serà el profeta d’aquest poble.

    Miquees 6v12 Quan els seus rics s’han omplert de violència, i els seus habitants parlen falsedat, i en la seva boca [hi ha] una llengua enganyadora.

    Habacuc 2v18 Quin profit hi ha en l’estàtua que ha esculpit l’escultor? És una escultura de fosa que ensenya falsedat: ¿per què l’escultor, que fa ídols muts, confia en la seva pròpia obra?

    Zacaries 13v3 I s’esdevindrà que si algú encara fa de profeta, el seu pare i la seva mare, que el van engendrar, li diran: Tu no viuràs, perquè has parlat falsedat en el Nom de Jahveh. I el seu pare i la seva mare, que el van engendrar, el traspassaran mentre ell profetitza.

    Romans 1v25 els quals van canviar la veritat de Déu per la falsedat, i van adorar i servir la creació en lloc del Creador, que és lloat pels segles. Amén.
    Romans 1v25 οἵτινες μετήλλαξαν τὴν ἀλήθειαν τοῦ Θεοῦ ἐν τῷ ψεύδει, καὶ ἐσεβάσθησαν καὶ ἐλάτρευσαν τῇ κτίσει παρὰ τὸν κτίσαντα, ὅς ἐστιν εὐλογητὸς εἰς τοὺς αἰῶνας. ἀμήν. 

    Apocalipsi 21v27 I no hi entrarà res que sigui contaminat, ni [el qui] practica abominació i falsedat, sinó els qui estan escrits en el Llibre de la Vida de l’Anyell.
    Apocalipsi 21v27 

    Apocalipsi 22v15 Però [restaran] fora els gossos i els bruixots i els fornicadors i els homicides i els idòlatres, i tot aquell que estima i practica la falsedat.
    Apocalipsi 22v15 
  • rotllan11.874 5 171👍 11.813
    Estàs una mica passat de moda, mira que fa 2000 anys que Crist ho va posar al dia
  • knox31.467 12 27👍 7.791
    Data: 
    2018-05-12, dissabte
    Comentari: 

    Daniel 5v12 ja que es va trobar en ell, en Daniel, un esperit superior, i coneixement, i enteniment, per interpretar somnis, i explicar enigmes, i resoldre problemes; a qui el rei va donar el nom de Belteixassar. Que Daniel sigui, doncs, convocat, i et mostrarà la interpretació.כָּל־קֳבֵ֡ל דִּ֣י ר֣וּחַ׀ יַתִּירָ֡ה וּמַנְדַּ֡ע וְשָׂכְלְתָנ֡וּ מְפַשַּׁ֣ר חֶלְמִין֩ וַֽאַֽחֲוָיַ֙ת אֲחִידָ֜ן וּמְשָׁרֵ֣א קִטְרִ֗ין הִשְׁתְּכַ֤חַת בֵּהּ֙ בְּדָ֣נִיֵּ֔אל דִּֽי־מַלְכָּ֥א שָׂם־שְׁמֵ֖הּ בֵּלְטְשַׁאצַּ֑ר כְּעַ֛ן דָּנִיֵּ֥אל יִתְקְרֵ֖י וּפִשְׁרָ֥ה יְהַֽחֲוֵֽה׃ פ Forasmuch as <06903> <03606> an excellent <03493> spirit <07308>, and knowledge <04486>, and understanding <07924>, interpreting <06590> (08743) of dreams <02493>, and shewing <0263> of hard sentences <0280>, and dissolving <08271> (08743) of doubts <07001>, were found <07912> (08728) in the same Daniel <01841>, whom the king <04430> named <07761> (08754) <08036> Belteshazzar <01096>: now <03705> let Daniel <01841> be called <07123> (08729), and he will shew <02324> (08681) the interpretation <06591>. 

  • knox31.467 12 27👍 7.791
    Data: 
    2018-05-12, dissabte
    Comentari: 

    Daniel 5v12 ja que es va trobar en ell, en Daniel, un esperit superior, i coneixement, i enteniment, per interpretar somnis, i explicar enigmes, i resoldre problemes; a qui el rei va donar el nom de Belteixassar. Que Daniel sigui, doncs, convocat, i et mostrarà la interpretació.כָּל־קֳבֵ֡ל דִּ֣י ר֣וּחַ׀ יַתִּירָ֡ה וּמַנְדַּ֡ע וְשָׂכְלְתָנ֡וּ מְפַשַּׁ֣ר חֶלְמִין֩ וַֽאַֽחֲוָיַ֙ת אֲחִידָ֜ן וּמְשָׁרֵ֣א קִטְרִ֗ין הִשְׁתְּכַ֤חַת בֵּהּ֙ בְּדָ֣נִיֵּ֔אל דִּֽי־מַלְכָּ֥א שָׂם־שְׁמֵ֖הּ בֵּלְטְשַׁאצַּ֑ר כְּעַ֛ן דָּנִיֵּ֥אל יִתְקְרֵ֖י וּפִשְׁרָ֥ה יְהַֽחֲוֵֽה׃ פ Forasmuch as <06903> <03606> an excellent <03493> spirit <07308>, and knowledge <04486>, and understanding <07924>, interpreting <06590> (08743) of dreams <02493>, and shewing <0263> of hard sentences <0280>, and dissolving <08271> (08743) of doubts <07001>, were found <07912> (08728) in the same Daniel <01841>, whom the king <04430> named <07761> (08754) <08036> Belteshazzar <01096>: now <03705> let Daniel <01841> be called <07123> (08729), and he will shew <02324> (08681) the interpretation <06591>

  • partisà_català4.885 6 443👍 2.993
    Fas copy page o ho escrius tu?
    • knox31.467 12 27👍 7.791
      És la meva traducció personal al català de l'arameu, sempre aprenent i recercant (les traduccions sempre són aproximacions i és un bon exercici). 

      Els polítics catalans, especialment els qui han de governar,  haurien de llegir minuciosament aquests capítols.

      No hi ha hagut mai cap govern humà tan típic com el de Nabuc 
      • polmas14.763 7 134👍 3.010
        Voldràs dir de l'hebreu, oi? 
        • knox31.467 12 27👍 7.791
          Aquests 7 capítols de Dn que estem llegint mot a mot aquests darrers mesos són en arameu. De fet, les lletres de l'alefat provenen de l'escriptura de l'arameu, adoptada per a l'hebreu després de l'exili.  
          Data: 
          2018-05-15, dimarts
          Comentari: 

          Daniel 5v15 Ara, doncs, han fet venir davant meu els savis, els astròlegs, perquè llegeixin aquest escrit i em facin conèixer la seva interpretació, però no han estat capaços de mostrar la interpretació d’aquest assumpte. וּכְעַ֞ן הֻעַ֣לּוּ קָֽדָמַ֗י חַכִּֽימַיָּא֙ אָֽשְׁפַיָּ֔א דִּֽי־כְתָבָ֤ה דְנָה֙ יִקְר֔וֹן וּפִשְׁרֵ֖הּ לְהוֹדָעֻתַ֑נִי וְלָֽא־כָהֲלִ֥ין פְּשַֽׁר־מִלְּתָ֖א לְהַחֲוָיָֽה׃ And now <03705> the wise <02445> men, the astrologers <0826>, have been brought <05954> (08717) in before <06925> me, that they should read <07123> (08748) this <01836> writing <03792>, and make known <03046> (08682) unto me the interpretation <06591> thereof: but they could <03546> (08751) not <03809> shew <02324> (08682) the interpretation <06591> of the thing <04406>: 

  • Anònim1017.081 6 100👍 16.537
    Quants vau pensar en llegir el títol que es tractaria d'un fil per incentivar a combatre les mentides espanyolistes? 
  • knox31.467 12 27👍 7.791

    CHAPTER I
    (Sections 1-9)

    THE EVIDENCE OF ORIGINAL SIN FROM WHAT APPEARS IN FACT OF THE SINFULNESS OF MANKIND 

    SECTION I 
    All mankind constantly, in all ages, without fail in any one instance, run into that moral evil, which is in effect their own utter and eternal perdition in a total privation of GOD’s favor, and suffering of his vengeance and wrath.

    BY Original Sin as the phrase has been most commonly used by divines, is meant the innate sinful depravity of the heart. But yet when the doctrine of original sin is spoken of, it is vulgarly understood in that latitude, which includes not only the depravity of nature, but the imputation of Adam’s first sin; or, in other words, the liableness or exposedness of Adam’s posterity, in the divine judgment, to partake of the punishment of that sin. So far as I know, most of those who have held one of these, have maintained the other; and most of those who have opposed one, have opposed the other: both are opposed by the Author chiefly attended to in the following discourse, in his book against original sin: And it may perhaps appear in our future consideration of the subject, that they are closely connected; that the arguments which prove the one establish the other, and that there are no more difficulties attending the allowing of one, than the other.

    I shall in the first place, consider this doctrine more specially with regard to the corruption of nature; and as we treat of this the other will naturally come into consideration, in the prosecution of the discourse, as connected with it. As all moral qualities, all principles either of virtue or vice, lie in the disposition of the heart, I shall consider whether we have any evidence that the heart of man is naturally of a corrupt and evil disposition. This is strenuously denied by many late writers who are enemies to the doctrine of original sin; and particularly by Dr. Taylor.

    The way we come by the idea of any such thing as disposition or tendency is by observing what is constant or general in event; especially under a great variety of circumstances; and above all, when the effect or event continues the same through great and various opposition, much and manifold force and means used to the contrary not prevailing to hinder the effect. I do not know that such a prevalence of effects is denied to be an evidence of prevailing tendency in causes and agents; or that it is expressly denied by the opposers of the doctrine of original sin, that if, in the course of events, it universally or generally proves that mankind are actually corrupt, this would be an evidence of a prior corrupt propensity in the world of mankind; whatever may be said by some, which, if taken with its plain consequences, may seem to imply a denial of this, which may be considered afterwards. But by many the fact is denied; that is, it is denied, that corruption and moral evil are commonly prevalent in the world: on the contrary, it is insisted on, that good preponderates, and that virtue has the ascendant.

  • knox31.467 12 27👍 7.791

    To this purpose, Dr. Turnbull says, [Moral Philos. p. 289, 290] “With regard to the prevalence of vice in the world, men are apt to let their imagination run out upon all the robberies, piracies, murders, perjuries, frauds, massacres, assassinations they have either heard of, or read in history; thence concluding all mankind to be very wicked. As if a court of justice were a proper place to make an estimate of the morals of mankind, or an hospital of the healthfulness of a climate. But ought they not to consider that the number of honest citizens and farmers far surpasses that of all sorts of criminals in any state, and that the innocent and kind actions of even criminals themselves surpass their crimes in numbers; that it is the rarity of crimes in comparison of innocent or good actions, which engages our attention to them and makes them to be recorded in history, while honest, generous domestic actions are overlooked only because they are so common? as one great danger, or one month’s sickness shall become a frequently repeated story during a long life of health and safety. — Let not the vices of mankind be multiplied or magnified. Let us make a fair estimate of human life, and set over against the shocking, the astonishing instances of barbarity and wickedness that have been perpetrated in any age, not only the exceeding generous and brave actions with which history shines, but the prevailing innocence, good-nature, industry, felicity, and cheerfulness of the greater part of mankind at all times; and we shall not find reason to cry out, as objectors against providence do on this occasion, that all men are vastly corrupt and that there is hardly any such thing as virtue in the world. Upon a fair computation the fact does indeed come out, that very great villanies have been very uncommon in all ages and looked upon as monstrous; so general is the sense and esteem of virtue.” — It seems to be with a like view that Dr. Taylor says, “We must not take the measure of our health and enjoyments from a lazar-house, nor of our understanding from Bedlam, nor of our morals from a jail.” (p. 77. S)

    With respect to the propriety and pertinence of such a representation of things, and its force as to the consequence designed, I hope we shall be better able to judge, and in some measure to determine whether the natural disposition of the hearts of mankind be corrupt or not, when the things which follow have been considered. But for the greater clearness, it may be proper here to premise one consideration that is of great importance in this controversy, and is very much overlooked by the opposers of the doctrine of original sin in their disputing against it.

  • knox31.467 12 27👍 7.791
    Data: 
    2018-05-14, dilluns
    Comentari: 

    Daniel 5v14 He escoltat de tu que l’esperit dels déus és en tu, i que s’ha trobat en tu una llum, i un enteniment, i una saviesa superior. וְשִׁמְעֵ֣ת (עֲלַיִךְ) [עֲלָ֔ךְ] דִּ֛י ר֥וּחַ אֱלָהִ֖ין בָּ֑ךְ וְנַהִיר֧וּ וְשָׂכְלְתָנ֛וּ וְחָכְמָ֥ה יַתִּירָ֖ה הִשְׁתְּכַ֥חַת בָּֽךְ׃ I have even heard <08086> (08754) of thee, that the spirit <07308> of the gods <0426> is in thee <05922>, and that light <05094> and understanding <07924> and excellent <03493> wisdom <02452> is found <07912> (08728) in thee. 

  • knox31.467 12 27👍 7.791
    Data: 
    2018-05-15, dimarts
    Comentari: 

    Daniel 5v15 Ara, doncs, han fet venir davant meu els savis, els astròlegs, perquè llegeixin aquest escrit i em facin conèixer la seva interpretació, però no han estat capaços de mostrar la interpretació d’aquest assumpte. וּכְעַ֞ן הֻעַ֣לּוּ קָֽדָמַ֗י חַכִּֽימַיָּא֙ אָֽשְׁפַיָּ֔א דִּֽי־כְתָבָ֤ה דְנָה֙ יִקְר֔וֹן וּפִשְׁרֵ֖הּ לְהוֹדָעֻתַ֑נִי וְלָֽא־כָהֲלִ֥ין פְּשַֽׁר־מִלְּתָ֖א לְהַחֲוָיָֽה׃ And now <03705> the wise <02445> men, the astrologers <0826>, have been brought <05954> (08717) in before <06925> me, that they should read <07123> (08748) this <01836> writing <03792>, and make known <03046> (08682) unto me the interpretation <06591> thereof: but they could <03546> (08751) not <03809> shew <02324> (08682) the interpretation <06591> of the thing <04406>: 

  • knox31.467 12 27👍 7.791
    That it is to be looked upon as the true tendency of the innate disposition of man’s heart, which appears to be its tendency, when we consider things as they are in themselves, or in their own nature, without the interposition of divine grace. — Thus, that state of man’s nature, that disposition of the mind, is to be looked upon as evil and pernicious, which, as it is in itself, tends to extremely pernicious consequences, and would certainly end therein, were it not that the free mercy and kindness of God interposes to prevent that issue. It would be very strange if any should argue that there is no evil tendency in the case, because the mere favor and compassion of the Most High may step in and oppose the tendency and prevent the sad effect. Particularly, if there be anything in the nature of man whereby he has an universal unfailing tendency to that moral evil which, according to the real nature and true demerit of things as they are in themselves, implies his utter ruin, that must be looked upon as an evil tendency or propensity; however divine grace may interpose to save him from deserved ruin, and to overrule things to an issue contrary to that which they tend to of themselves. Grace is sovereign, exercised according to the good pleasure of God, bringing good out of evil. The effect of it belongs not to the nature of things themselves, that otherwise have an ill tendency, any more than the remedy belongs to the disease; but is something altogether independent on it, introduced to oppose the natural tendency, and reverse the course of things. But the event to which things tend, according to their own demerit, and according to divine justice, is the event to which they tend in their own nature; as Dr. T.’s own words fully imply (Pref to. Par. on Rom. p. 131), “God alone (says he) can declare whether he will pardon or punish the ungodliness and unrighteousness of mankind, which is in its own nature punishable.” Nothing is more precisely according to the truth of things than divine justice: it weighs things in an even balance; it views and estimates things no otherwise than they are truly in their own nature. Therefore undoubtedly that which implies a tendency to ruin, according to the estimate of divine justice, does indeed imply such a tendency in its own nature.
  • knox31.467 12 27👍 7.791
    And then it must be remembered, that it is a moral depravity we are speaking of; and therefore when we are considering whether such depravity do not appear by a tendency to a bad effect or issue, it is a moral tendency to such an issue that is the thing to be taken into the account. A moral tendency or influence is by desert. Then may it be said man’s nature or state is attended with a pernicious or destructive tendency in a moral sense, when it tends to that which deserves misery and destruction. And therefore it equally shows the moral depravity of the nature of mankind in their present state, whether that nature be universally attended with an effectual tendency to destructive vengeance actually executed, or to their deserving misery and ruin, or their just exposedness to destruction, however that fatal consequence may be prevented by grace, or whatever the actual event be.
  • knox31.467 12 27👍 7.791
    One thing more is to be observed here, that the topic mainly insisted on by the opposers of the doctrine of original sin, is the justice of God; both in their objections against the imputation of Adam’s sin, and also against its being so ordered, that men should come into the world with a corrupt and ruined nature, without having merited the displeasure of their Creator by any personal fault. But the latter is not repugnant to God’s justice, if men actually are born into the world with a tendency to sin, and to misery and ruin for their sin, which actually will be the consequence unless mere gracesteps in and prevents it. If this be allowed, the argument from justice is given up: for it is to suppose, that their liableness to misery and ruin comes in a way of justice; otherwise there would be no need of the interposition of divine grace to save them. Justice alone would be sufficient security, if exercised, without grace. It is all one in this dispute about what is just and righteous, whether men are born in a miserable state by a tendency to ruin which actually follows, and that justly; or whether they are born in such a state as tends to a desert of ruin, which might justly follow, and would actually follow did not grace prevent. For the controversy is not what grace will do, but what justice might do.
  • knox31.467 12 27👍 7.791
    I have been the more particular on this head, because it enervates many of the reasonings and conclusions by which Dr. T. makes out his scheme; in which he argues from that state which mankind are in by divine grace, yea, which he himself supposes to be by divine grace; and yet not making any allowance for this, he from hence draws conclusions against what others suppose of the deplorable and ruined state mankind are in by the fall. Some of his arguments and conclusions to this effect, in order to be made good, must depend on such a supposition as this; — that God’s dispensations of grace, are rectifications or amendments of his foregoing constitutions and proceedings, which were merely legal; as though the dispensations of grace, which succeed those of mere law, implied an acknowledgment, that the preceding legal constitution would be unjust, if left as it was, or at least very hard dealing with mankind; and that the other were of the nature of a satisfaction to his creatures, for former injuries, or hard treatment. So that, put together the injury with the satisfaction, the legal and injurious dispensation, taken with the following good dispensation, which our author calls grace, and the unfairness or improper severity of the former, amended by the goodness of the latter, both together made up one righteous dispensation.
  • knox31.467 12 27👍 7.791
    The reader is desired to bear in mind what I have said concerning the interposition of divine grace not altering the nature of things, as they are in themselves. Accordingly, when I speak of such and such an evil tendency of things, belonging to the present nature and state of mankind, understand me to mean their tendency as they are in themselves, abstracted from any consideration of that remedy the sovereign and infinite grace of God has provided. — Having promised these things, I now assert, that mankind are all naturally in such a state, as is attended, without fail, with this consequence or issue; that THEY UNIVERSALLY RUN THEMSELVES INTO THAT WHICH IS, IN EFFECT, THEIR OWN UTTER ETERNAL PERDITION, as being finally accursed of God, and the subjects of his remediless wrath through sin. — From which I infer, that the natural state of the mind of man is attended with a propensity of nature, which is prevalent and effectual, to such an issue; and that therefore their nature is corrupt and depraved with a moral depravity, that amounts to and implies their utter undoing.
  • knox31.467 12 27👍 7.791
    Data: 
    2018-05-16, dimecres
    Comentari: 

    Daniel 5v16 Però jo he sentit a dir de tu que ets capaç de donar interpretacions i resoldre problemes; si ara ets capaç de llegir l’escrit i fer-me conèixer la seva interpretació, se’t vestirà de porpra, i se’t posarà un collar d’or al coll, i governaràs com a tercer en el regne. וַאֲנָה֙ שִׁמְעֵ֣ת (עֲלַיִךְ) [עֲלָ֔ךְ] דִּֽי־(תוּכַל) [תִיכּ֥וּל] פִּשְׁרִ֛ין לְמִפְשַׁ֖ר וְקִטְרִ֣ין לְמִשְׁרֵ֑א כְּעַ֡ן הֵן֩ (תּוּכַל) [תִּכ֙וּל] כְּתָבָ֜א לְמִקְרֵ֗א וּפִשְׁרֵהּ֙ לְהוֹדָ֣עֻתַ֔נִי אַרְגְּוָנָ֣א תִלְבַּ֗שׁ (וְהַמּוֹנְכָא) [וְהַֽמְנִיכָ֤א] דִֽי־דַהֲבָא֙ עַֽל־צַוְּארָ֔ךְ וְתַלְתָּ֥א בְמַלְכוּתָ֖א תִּשְׁלַֽט׃ פ And I <0576> have heard <08086> (08754) of thee <05922>, that thou canst <03202> (08748) make <06590> (08749) interpretations <06591>, and dissolve <08271> (08749) doubts <07001>: now <03705> if <02006> thou canst <03202> (08748) read <07123> (08749) the writing <03792>, and make known <03046> (08682) to me the interpretation <06591> thereof, thou shalt be clothed <03848> (08748) with scarlet <0711>, and have a chain <02002> of gold <01722> about <05922> thy neck <06676>, and shalt be the third <08531> ruler <07981> (08748) in the kingdom <04437>. 

  • knox31.467 12 27👍 7.791
    Here I would first consider the truth of the proposition; and then would show the certainty of the consequences which I infer from it. If both can be clearly and certainly proved, then I trust, none will deny but that the doctrine of original depravity is evident, and so the falseness of Dr. T.’s scheme demonstrated; the greatest part of whose book, called the Scripture Doctrine of Original Sin, etc. Is against the doctrine of innate depravity. In p. 107.S. he speaks of the conveyance of a corrupt and sinful nature to Adam’s posterity as the grand point to be proved by the maintainers of the doctrine of original sin.
  • knox31.467 12 27👍 7.791
    In order to demonstrate what is asserted in the proposition laid down, there is need only that these two things should be made manifest: one is this fact, that all mankind come into the world in such a state, as without fail comes to this issue, namely, the universal commission of sin; or that everyone who comes to act in the world as a moral agent, is, in a greater or less degree, guilty of sin. The other is, that all sin deserves and exposes to utter and eternal destruction, unto God’s wrath and curse; and would end in it, were it not for the interposition of divine grace to prevent the effect. Both which can be abundantly demonstrated to be agreeable to the Word of God, and to Dr. T.’s own doctrine.
  • knox31.467 12 27👍 7.791
    That everyone of mankind, at least such as are capable of acting as moral agents, are guilty of sin (not now taking it for granted that they come guilty into the world), is most clearly and abundantly evident from the Holy Scriptures: 1 Kin. 8:46, “If any man sin against thee; for there is no man that sinneth not.” Ecc. 7:20, “There is not a just man upon earth that doeth good, and sinneth not.” Job 9:2, 3, “I know it is so of a truth (i.e. as Bildad had just before said, that God would not cast away a perfect man, etc. But how should man be just with God? If he will contend with him, he cannot answer him one of a thousand.” To the like purpose, Psa. 143:2, “Enter not into judgment with thy servant; for in thy sight shall no man living be justified.” So the words of the apostle (in which he has apparent reference to those of the Psalmist), Rom. 3:19, 20, “That every mouth may be stopped, and all the world become guilty before God. Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin.” So, Gal. 2:16; 1 John 1:7-10, “If we walk in the light, the blood of Christ cleanseth us from all sin. If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. If we say that we have not sinned, we make him a lair, and his word is not in us.” In this and innumerable other places, confession and repentance of sin are spoken of as duties proper for ALL; as also prayer to God for pardon of sin; also forgiveness of those that injure us, from that motive, that we hope to be forgiven of God. Universal guilty of sin might also be demonstrated from the appointment, and the declared use and end of the ancient sacrifices; and also from the ransom, which everyone that was numbered in Israel, was directed to pay, to make atonement for his soul. Exo. 30:11-16. All are represented, not only as being sinful, but as having great and manifold iniquity. Job 9:2, 3; Jam. 3:1, 2.
  • knox31.467 12 27👍 7.791
    There are many scriptures which both declare the universal sinfulness of mankind, and also that all sin deserves and justly exposes to everlasting destruction, under the wrath and curse of God; and so demonstrate both parts of the proposition I have laid down. To which purpose that passage in Gal. 3:10 is exceeding full: “For as many as are of the works of the law are under the curse; for it is written, Cursed is every one that continueth not in all things which are written in the book of the law, to do them.” How manifestly is it implied in the apostle’s meaning here, that there is no man but what fails in some instances of doing all things that are written in the book of the law, and therefore as many as have their dependence on their fulfilling the law, are under that curse which is pronounced on them that fail of it! And hence the apostle infers in the next verse: “that no man is justified by the law in the sight of God:” as he had said before in preceding chapter, verse 16: “By the works of the law shall no flesh be justified.” The apostle shows us he understands, that by this place which he cites from Deuteronomy, “the Scripture hath concluded, or shut up, all under sin.” Gal. 3:22. So that here we are plainly taught, both that everyone of mankind is a sinner, and that every sinner is under the curse of God.
  • knox31.467 12 27👍 7.791
    There are many scriptures which both declare the universal sinfulness of mankind, and also that all sin deserves and justly exposes to everlasting destruction, under the wrath and curse of God; and so demonstrate both parts of the proposition I have laid down. To which purpose that passage in Gal. 3:10 is exceeding full: “For as many as are of the works of the law are under the curse; for it is written, Cursed is every one that continueth not in all things which are written in the book of the law, to do them.” How manifestly is it implied in the apostle’s meaning here, that there is no man but what fails in some instances of doing all things that are written in the book of the law, and therefore as many as have their dependence on their fulfilling the law, are under that curse which is pronounced on them that fail of it! And hence the apostle infers in the next verse: “that no man is justified by the law in the sight of God:” as he had said before in preceding chapter, verse 16: “By the works of the law shall no flesh be justified.” The apostle shows us he understands, that by this place which he cites from Deuteronomy, “the Scripture hath concluded, or shut up, all under sin.” Gal. 3:22. So that here we are plainly taught, both that everyone of mankind is a sinner, and that every sinner is under the curse of God
  • knox31.467 12 27👍 7.791
    Data: 
    2018-05-17, dijous
    Comentari: 

    Daniel 5v17 Llavors Daniel va respondre, i digué davant del rei: Que els teus dons siguin per a tu mateix, i dóna els teus presents a un altre! Tanmateix, llegiré l’escrit al rei, i li faré conèixer la interpretació. בֵּאדַ֜יִן עָנֵ֣ה דָנִיֵּ֗אל וְאָמַר֙ קֳדָ֣ם מַלְכָּ֔א מַתְּנָתָךְ֙ לָ֣ךְ לֶֽהֶוְיָ֔ן וּנְבָ֥זְבְּיָתָ֖ךְ לְאָחֳרָ֣ן הַ֑ב בְּרַ֗ם כְּתָבָא֙ אֶקְרֵ֣א לְמַלְכָּ֔א וּפִשְׁרָ֖א אֲהוֹדְעִנֵּֽהּ׃ Then <0116> Daniel <01841> answered <06032> (08750) and said <0560> (08750) before <06925> the king <04430>, Let thy gifts <04978> be <01934> (08748) to thyself, and give <03052> (08747) thy rewards <05023> to another <0321>; yet <01297> I will read <07123> (08748) the writing <03792> unto the king <04430>, and make known <03046> (08681) to him the interpretation <06591>. 

  • knox31.467 12 27👍 7.791
    To the like purpose is Rom. 4:14, also 2 Cor. 3:6, 7, 9; where the law is called “the letter that kills, the ministration of death, and the ministration of condemnation.” The wrath, condemnation, and death, which is threatened in the law to all its transgressors, is final perdition, the second death, eternal ruin; as is very plain, and indeed is confessed. And this punishment which the law threatens for every sin, is a just punishment; being what every sin truly deserves; God’s law being a righteous law, and the sentence of it a righteous sentence.
  • knox31.467 12 27👍 7.791
    All these things are what Dr. Taylor himself confesses and asserts. He says, that the law of God requires perfect obedience (Note on Rom. 7:6, p.308), “God can never require imperfect obedience, or by his holy law allow us to be guilty of any one sin, how small soever. And if the law, as a rule of duty, were in any respect abolished, then we might in some respects transgress the law, and yet not be guilty of sin. The moral law, or law of nature, is the truth, everlasting, unchangeable; and therefore, as such, can never be abrogated. On the contrary, our Lord Jesus Christ has promulgated it anew under the gospel, fuller and clearer than it was in the mosaical constitution, or anywhere else: — having added to its precepts the sanction of his own divine authority.” And many things which he says imply, that all mankind do in some degree transgress the Law. In p. 228, speaking of what may be gathered from Rom. 7 and 8, he says, “We are very apt, in a world full of temptation, to be deceived, and drawn into sin by bodily appetites, etc. And the case of those who are under a law threatening death to every sin, must be quite deplorable, if they have no relief from the mercy of the lawgiver.”
  • knox31.467 12 27👍 7.791
    But this is very fully declared in what he says in his note on Rom. 5:20, p. 297. His words are as follows: “Indeed, as a rule of action prescribing our duty, it (the Law) always was and always must be a rule ordained for obtaining life; but not as a rule of justification, not as it subjects to death for every transgression. For if it COULD in its utmost rigor have given us life, then, as the apostle argues, it would have been against the promises of God. For if there had been a law, in the strict and rigorous sense of law, WHICH COULD HAVE MADE US LIFE, verily justification should have been by the law. But he supposes, no such law was ever given: and therefore there is need and room enough for the promises of grace; or as he argues, Gal. 2:21; it would have frustrated, or rendered useless, the grace of God. For if justification came by the law, then truly Christ is dead in vain, then he died to accomplish what was, or MIGHT HAVE BEEN, EFFECTED by law itself without his death. Certainly the law was not brought in among the Jews to be a rule of justification, or to recover them out of a state of death, and to procure life by their sinless obedience to it: for in this, as well as in another respect, it was WEAK; not in itself, but through the WEAKNESS of our flesh, Rom. 8:3. The law, I conceive, is not a dispensation suitable to the infirmity of the human nature in our present state; or it doth not seem congruous to the goodness of God to afford us no other way of salvation, but by LAW; WHICH IF WE ONCE TRANSGRESS, WE ARE RUINED FOR EVER. FOR WHO THEN, FROM THE BEGINNING OF THE WORLD, COULD BE SAVED?” How clear and express are these things, that no one of mankind, from the beginning of the world, can ever be justified by the law, because everyone transgresses it!
  • knox31.467 12 27👍 7.791
    And here also we see, Dr. T. declares, that by the law men are sentenced to everlasting ruin for one transgression. To the like purpose he often expresses himself. So p. 207. “The law requireth the most extensive obedience, discovering sin in all its branches. — It gives sin a deadly force, subjecting every transgression to the penalty of death; and yet supplieth neither help nor hope to the sinner, but leaving him under the power of sin and sentence of death.” In p. 213, he speaks of the law as extending to lust and irregular desires, and to every branch and principle of sin; and even to its latent principles, and minutest branches; again (Note on Rom. 7:6, p. 308). To every sin, how small soever. And when he speaks of the law subjecting every transgression to the penalty of death, he means eternal death, as he from time to time explains the matter. In p. 212, he speaks of the law in the condemning power of it, as binding us in everlasting chains. In p. 120 S. he says, that death which is the wages of sin, is the second death; and this, p. 78, he explains of final perdition. In his Key, p. 107. § 296, he says, “The curse of the law subjected men for every transgression to eternal death.” So in Note on Rom. 5:20, p. 291: “The law of Moses subjected those who were under it to death, meaning by death, eternal death.” These are his words.
  • knox31.467 12 27👍 7.791
    He also supposes, that this sentence of the law, thus subjecting men for every, even the least, sin, and every minutest branch and latent principle of sin, to so dreadful a punishment, is just and righteous, agreeable to truth and the nature of things, or to the natural and proper demerits of sin. In this he is very full. Thus in p. 186 P: “It was sin (says he) which subjected us to death by the law, JUSTLY threatening sin with death. Which law was given us, that sin might appear; might be set forth IN ITS PROPER COLOURS; when we saw it subjected us to death by a law PERFECTLY HOLY, JUST and GOOD; that sin by the commandment, by the law, might be represented WHAT IT REALLY IS, an exceeding great and deadly evil.” So in note on Rom. 5:20, p. 299: “The law or ministration of death, as it subject to death for every transgression, is still of use to show the NATURAL AND PROPER DEMERIT OF SIN.” Ibid. p. 292: “The language of the law, dying thou shalt die, is to be understood of the demerit of the transgression, that which it deserves.” Ibid. p. 298: “The law was added, saith Mr. Locke on the place, because the Israelites, the posterity of Abraham, were transgressors as well as other men, to show them their sins, and the punishment and death, which in STRICT JUSTICE they incurred by them. And this appears to be a true comment on Rom. 7:13. — Sin, by virtue of the law, subjected you to death for this end, that sin, working death in us, by that which is holy, just, and good, PERFECTLY CONSONANT TO EVERLASTING TRUTH AND RIGHTEOUSNESS. — Consequently every sin is in strict justice deserving of wrath and punishment; and the law in its rigor was given to the Jews, to set home this awful truth upon their consciences, to show them the evil and pernicious NATURE of sin; and that being conscious they had broke the law of God, this might convince them of the great need they had of the FAVOUR of the lawgiver, and oblige them, by faith in his GOODNESS, to fly to his MERCY, for pardon and salvation.”
  • knox31.467 12 27👍 7.791
    If the law be holy, just, and good, a constitution perfectly agreeable to God’s holiness, justice, and goodness; then he might have put it exactly in execution, agreeably to all these his perfections. Our author himself says, p. 133.S: “How that constitution, which establishes a law, the making of which is inconsistent with the justice and goodness of God, and the executing of it inconsistent with his holiness, can be a righteous constitution, I confess, is quite beyond my comprehension.”
  • knox31.467 12 27👍 7.791
    If the law be holy, just, and good, a constitution perfectly agreeable to God’s holiness, justice, and goodness; then he might have put it exactly in execution, agreeably to all these his perfections. Our author himself says, p. 133.S: “How that constitution, which establishes a law, the making of which is inconsistent with the justice and goodness of God, and the executing of it inconsistent with his holiness, can be a righteous constitution, I confess, is quite beyond my comprehension.
  • Halt54 1👍 18
    1 Timothy 2:12 “I do not permit a woman to teach or to have authority over a man; she must be silent.”
  • knox31.467 12 27👍 7.791
    Data: 
    2018-05-18, divendres
    Comentari: 

    Daniel 5v18 Com a tu, oh rei, el Déu Altíssim va donar al teu pare Nabucodonosor un regne i grandesa i glòria i honor; (אַנְתָּה) [אַ֖נְתְּ] מַלְכָּ֑א אֱלָהָא֙ (עִלָּיָא) [עִלָּאָ֔ה] מַלְכוּתָ֤א וּרְבוּתָא֙ וִיקָרָ֣א וְהַדְרָ֔ה יְהַ֖ב לִנְבֻכַדְנֶצַּ֥ר אֲבֽוּךְ׃  O thou <0607> king <04430>, the most high <05943> God <0426> gave <03052> (08754) Nebuchadnezzar <05020> thy father <02> a kingdom <04437>, and majesty <07238>, and glory <03367>, and honour <01923>: 

  • knox31.467 12 27👍 7.791
    Now the reader is left to judge, whether it be not most plainly and fully agreeable to Dr. T’s own doctrine, that there never was any one person from the beginning of the world, who came to act in the world as a moral agent, and that it is not to be hoped there ever will be any, but what is a sinner or transgressor of the law of God; and that therefore this proves to be the issue and event of things, with respect to all mankind in all ages, that, by the natural and proper demerit of their own sinfulness, and in the judgment of the law of God, which is perfectly consonant to truth, and exhibits things in their true colors, they are the proper subjects of the curse of God, eternal death, and everlasting ruin; which must be the actual consequence, unless the grace or favor of the lawgiver interpose, and mercy prevail for their pardon and salvation. The reader has seen also how agreeable this is to the doctrine of the Holy Scripture. If so, and if the interposition of divine grace alters not the nature of things as they are in themselves, and that it does not in the least affect the state of the controversy we are upon — concerning the true nature and tendency of the state in which mankind come into the world — whether grace prevents the fatal effect or no; I trust, none will deny, that the proposition laid down, is fully proved, as agreeable to the Word of God, and Dr. T’s own words; viz. That mankind are all naturally in such a state, as is attended, without fail, with this consequence or issue, that they universally are the subjects of that guilt and sinfulness, which is, in effect, their utter and eternal ruin, being cast wholly out of the favor of God, and subjected to his everlasting wrath and curse.
     
  • knox31.467 12 27👍 7.791

    SECTION II 
    It follows from the proposition proved in the foregoing section, that all mankind are under the influence of a prevailing effectual tendency in their nature, to that sin and wickedness, which implies their utter and eternal ruin. 

    THE proposition laid down being proved, the consequence of it remains to be made out, viz. That the mind of man has a natural tendency or propensity to that even, which has been show universally and infallibly to take place; and that this is a corrupt or depraved propensity. — I shall here consider the former part of this consequence, namely, whether such an universal, constant, infallible event is truly a proof of any tendency or propensity to that event; leaving the evil and corrupt nature of such a propensity to be considered afterwards.

  • knox31.467 12 27👍 7.791
    f any should say, they do not think that its being a thing universal and infallible in event, that mankind commit some sin, is a proof of a prevailing tendency to sin; because they do good, and perhaps more good than evil: Let them remember, that the question at present is not, How much sin there is a tendency to; but whether there be a prevailing propensity to that issue, which it is allowed all men do actually come to — that all fail of keeping the law perfectly — whether there be not a tendency to such imperfection of obedience, as always without fail comes to pass; to that degree of sinfulness, at least, which all fall into; and so to that utter ruin, which that sinfulness implies and infers. Whether an effectual propensity to this be worth the name of depravity, because the good that may be supposed to balance it, shall be considered by and by. If all mankind in all nations and ages, were at least one day in their lives deprived of the use of their reason, and raving mad; or that all, even every individual person, once cut their own throats, or put out their own eyes; it might be an evidence of some tendency in the nature or natural state of mankind to such an event; though they might exercise reason many more days than they were distracted, and were kind to and tender of themselves oftener than they mortally and cruelly wounded themselves.
  • knox31.467 12 27👍 7.791
    To determine whether the unfailing constancy of the above-named event be an evidence of tendency, let it be considered, What can be meant by tendency, but a prevailing liableness or exposedness to such or such an event? Wherein consists the notion of any such thing, but some stated prevalence or preponderation in the nature or state of causes or occasions, that is followed by, and so proves to be effectual to, a stated prevalence or commonness of any particular kind of effect? Or something in the permanent state of things, concerned in bringing a certain sort of event to pass, which is a foundation for the constancy, or strongly prevailing probability, of such an event? If we mean this by tendency (and I know not what else can be meant by it, but this, or something like), then it is manifest, that where we see a stated prevalence of any effect there is a tendency to that effect in the nature and state of its causes. A common and steady effect shows, that there is somewhere a preponderation, a prevailing exposedness or liableness in the state of things, to what comes so steadily to pass. The natural dictate of reason shows, that where there is an effect, there is a cause, and a cause sufficient for the effect; because, if it were not sufficient, it would not be effectual; and that therefore, where there is a stated prevalence of the effect, there is a stated prevalence in the cause. A steady effect argues a steady cause. We obtain a notion of tendency no other way than by observation: and we can observe nothing but events: and it is the commonness or constancy of events, that gives us a notion of tendency in all cases. Thus we judge of tendencies in the natural world. Thus we judge of the tendencies or propensities of nature in minerals, vegetables, animals, rational and irrational creatures. A notion of a stated tendency, or fixed propensity, is not obtained by observing only a single event. A stated preponderation in the cause or occasion, is argues only by a stated prevalence of the effect. If a die be once thrown, and it falls on a particular side, we do not argue from hence, that that side is the heaviest; but if it be thrown without skill or care, many thousands or millions of times, and it constantly falls on the same side, we have not the least doubt in our minds, but that there is something of propensity in the case, by superior weight of that side, or in some other respect. How ridiculous would he make himself, who should earnestly dispute against any tendency in the state of things to cold in the winter, or heat in the summer; or should stand to it, that although it often happened that water quenched fire, yet there was no tendency in it to such an effect!
  • knox31.467 12 27👍 7.791
    In the case we are upon, human nature, as existing in such an immense diversity of persons and circumstances, and never failing in any one instance of coming to that issue — that sinfulness, which implies extreme misery and eternal ruin — is as the die often cast. For it alters not the case in the least, as to the evidence of tendency, whether the subject of the constant event be an individual, or a nature and kind. Thus, if there be a succession of trees of the same sort, proceeding one from another, from the beginning of the world, growing in all countries, soils, and climates, all bearing ill fruit; it as much proves the nature and tendency of the kind, as if it were only one individual tree, that had remained from the beginning of the world, often transplanted into different soils, and had continued to bear only bad fruit. So, if there were a particular family, which, from generation to generation, and through every remove to innumerable different countries, and places of abode, all died of consumption, or all run distracted, or all murdered themselves, it would be as much an evidence of the tendency of something in the nature or constitution of that race, as it would be of the tendency of something in the nature or state of an individual, if some one person had lived all that time, and some remarkable event had often appeared in him, which he had been the agent or subject of from year to year, and from age to age, continually and without fail.
  • knox31.467 12 27👍 7.791
    Thus a propensity, attending the present nature or natural state of mankind, eternally to ruin themselves by sin, may certainly be inferred from apparent and acknowledged fact. — And I would now observe further, that not only does this follow from facts acknowledged by Dr. T. but the things he asserts, and the expressions which he uses, plainly imply that all mankind have such a propensity; yea, one of the highest kind, a propensity that is invincible, or a tendency which really amounts to a fixed, constant, unfailing necessity. There is a plain confession of a propensity or proneness to sin, p. 143: — “Man, who drinketh in iniquity like water; who is attended with so many sensual appetites, and so APT to indulge them.” — And again, p. 228: “WE ARE VERY APT, in a world full of temptation, to be deceived, and drawn into sin by bodily appetites.” If we are very apt or prone to be drawn into sin by bodily appetites, and sinfully to indulge them, and very apt or prone to yield to temptation to sin, then we are prone to sin; for to yield to temptation to sin is sinful. — In the same page he shows, that on this account, and its consequences, the case of those who are under a law, threatening death for every sin, must be quite deplorable, if they have no relief from the mercy of the lawgiver. Which implies, that their case is hopeless, as to an escape from death, the punishment of sin, by any other means than God’s mercy. And that implies such an aptness to yield to temptation, as renders it hopeless that any of mankind should wholly avoid it. But he speaks of it elsewhere, over and over, as truly impossible, or what cannot be; as in the words before cited in the last section, from his note on Rom. 5:20, where he repeatedly speaks of the law, which subjects us to death for every transgression, as what CANNOT GIVE LIFE; and states, that if God offered us no other way of salvation, no man from the beginning of the world COULD be saved. In the same place he cites with approbation Mr. Locke’s words, in which, speaking of the Israelites, he says, “All endeavors after righteousness was LOST LABOUR, since any one slip forfeited life, and it was IMPOSSIBLE for them to expect ought but death.” Our author speaks of it as impossible for the law requiring sinless obedience to give life, not that the law was weak in itself, but through the weakness of our flesh. Therefore he says, he conceives the law not to be a dispensation suitable to the infirmity of the human nature in its present state. These things amount to a full confession, that the proneness in men to sin, and to a demerit of and just exposedness to eternal ruin, is universally invincible; or, which is the same thing, amounts to invincible necessity; which surely is the highest kind of tendency, or propensity: and that not the less, for his laying this propensity to our infirmity or weakness, which may seem to intimate some defect, rather than anything positive: and it is agreeable to the sentiments of the best divines, that all sin originally comes from a DEFECTIVE or PRIVATIVE cause. But sin does not cease to be sin, justly exposing to eternal ruin (as implied in Dr. T.’s own words), for arising from infirmity or defect; nor does an invincible propensity to sin cease to be a propensity to such demerit of eternal ruin, because the proneness arises from such a cause.
  • knox31.467 12 27👍 7.791
    Thus a propensity, attending the present nature or natural state of mankind, eternally to ruin themselves by sin, may certainly be inferred from apparent and acknowledged fact. — And I would now observe further, that not only does this follow from facts acknowledged by Dr. T. but the things he asserts, and the expressions which he uses, plainly imply that all mankind have such a propensity; yea, one of the highest kind, a propensity that is invincible, or a tendency which really amounts to a fixed, constant, unfailing necessity. There is a plain confession of a propensity or proneness to sin, p. 143: — “Man, who drinketh in iniquity like water; who is attended with so many sensual appetites, and so APT to indulge them.” — And again, p. 228: “WE ARE VERY APT, in a world full of temptation, to be deceived, and drawn into sin by bodily appetites.” If we are very apt or prone to be drawn into sin by bodily appetites, and sinfully to indulge them, and very apt or prone to yield to temptation to sin, then we are prone to sin; for to yield to temptation to sin is sinful. — In the same page he shows, that on this account, and its consequences, the case of those who are under a law, threatening death for every sin, must be quite deplorable, if they have no relief from the mercy of the lawgiver. Which implies, that their case is hopeless, as to an escape from death, the punishment of sin, by any other means than God’s mercy. And that implies such an aptness to yield to temptation, as renders it hopeless that any of mankind should wholly avoid it. But he speaks of it elsewhere, over and over, as truly impossible, or what cannot be; as in the words before cited in the last section, from his note on Rom. 5:20, where he repeatedly speaks of the law, which subjects us to death for every transgression, as what CANNOT GIVE LIFE; and states, that if God offered us no other way of salvation, no man from the beginning of the world COULD be saved. In the same place he cites with approbation Mr. Locke’s words, in which, speaking of the Israelites, he says, “All endeavors after righteousness was LOST LABOUR, since any one slip forfeited life, and it was IMPOSSIBLE for them to expect ought but death.” Our author speaks of it as impossible for the law requiring sinless obedience to give life, not that the law was weak in itself, but through the weakness of our flesh. Therefore he says, he conceives the law not to be a dispensation suitable to the infirmity of the human nature in its present state. These things amount to a full confession, that the proneness in men to sin, and to a demerit of and just exposedness to eternal ruin, is universally invincible; or, which is the same thing, amounts to invincible necessity; which surely is the highest kind of tendency, or propensity: and that not the less, for his laying this propensity to our infirmity or weakness, which may seem to intimate some defect, rather than anything positive: and it is agreeable to the sentiments of the best divines, that all sin originally comes from a DEFECTIVE or PRIVATIVE cause. But sin does not cease to be sin, justly exposing to eternal ruin (as implied in Dr. T.’s own words), for arising from infirmity or defect; nor does an invincible propensity to sin cease to be a propensity to such demerit of eternal ruin, because the proneness arises from such a cause
  • knox31.467 12 27👍 7.791
    It is manifest, that this tendency, which has been proved, does not consist in any particular external circumstances that persons are in, peculiarly influencing their minds; but is inherent, and is seated in that nature which is common to all mankind, which they carry with them wherever they go, and still remains the same, however circumstances may differ. For it is implied in what has been proved, and shown to be confessed, that the same event comes to pass in all circumstances. In God’s sight no man living can be justified; but all are sinners, and exposed to condemnation. This is true of persons of all constitutions, capacities, conditions, manners, opinions, and educations; in all countries, climates, nations, and ages; and through all the mighty changes and revolutions, which have come to pass in the habitable world.
  • knox31.467 12 27👍 7.791
    It is manifest, that this tendency, which has been proved, does not consist in any particular external circumstances that persons are in, peculiarly influencing their minds; but is inherent, and is seated in that nature which is common to all mankind, which they carry with them wherever they go, and still remains the same, however circumstances may differ. For it is implied in what has been proved, and shown to be confessed, that the same event comes to pass in all circumstances. In God’s sight no man living can be justified; but all are sinners, and exposed to condemnation. This is true of persons of all constitutions, capacities, conditions, manners, opinions, and educations; in all countries, climates, nations, and ages; and through all the mighty changes and revolutions, which have come to pass in the habitable world
  • knox31.467 12 27👍 7.791
    We have the same evidence, that the propensity in this case lies in the nature of the subject — and does not arise from any particular circumstances — as we have in any case whatsoever; which is only by the effects appearing to be the same in all changes of time and place, and under all varieties of circumstances. It is in this way only we judge, that any propensities, which we observe in mankind, are seated in their nature, in all other cases. It is thus we judge of the mutual propensity betwixt the sexes, or of the dispositions which are exercised in any of the natural passions or appetites, that they truly belong to the nature of man; because they are observed in mankind in general, through all countries, nations, and ages, and in all conditions.
  • knox31.467 12 27👍 7.791
    We have the same evidence, that the propensity in this case lies in the nature of the subject — and does not arise from any particular circumstances — as we have in any case whatsoever; which is only by the effects appearing to be the same in all changes of time and place, and under all varieties of circumstances. It is in this way only we judge, that any propensities, which we observe in mankind, are seated in their nature, in all other cases. It is thus we judge of the mutual propensity betwixt the sexes, or of the dispositions which are exercised in any of the natural passions or appetites, that they truly belong to the nature of man; because they are observed in mankind in general, through all countries, nations, and ages, and in all conditions
  • knox31.467 12 27👍 7.791
    If any should say, Though it be evident that there is a tendency in the states of things to this general event — that all mankind should fail of perfect obedience, and should sin, and incur a demerit of eternal ruin; and also that this tendency does not lie in any distinguishing circumstances of any particular people, person, or age — yet it may not lie in man’s nature, but in the general constitution and frame of this world. Though the nature of man may be good, without any evil propensity inherent in it; yet the nature and universal state of this world may be full of so many and strong temptations, and of such powerful influence on such a creature as man, dwelling in so infirm a body, etc. That the result of the whole may be a strong and infallible tendency in such a state of things, to the sin and eternal ruin of everyone of mankind.
  • knox31.467 12 27👍 7.791
    Data: 
    2018-05-19, dissabte
    Comentari: 

    Daniel 5v19 i a causa de la grandesa que li va donar, tots els pobles, nacions i llengües tremolaven i tenien por davant d’ell; matava el qui volia, i deixava viu el qui volia; exalçava el qui volia, i humiliava el qui volia. וּמִן־רְבוּתָא֙ דִּ֣י יְהַב־לֵ֔הּ כֹּ֣ל עַֽמְמַיָּ֗א אֻמַיָּא֙ וְלִשָּׁ֣נַיָּ֔א הֲו֛וֹ (זָאֲעִין) [זָיְעִ֥ין] וְדָחֲלִ֖ין מִן־קֳדָמ֑וֹהִי דִּֽי־הֲוָ֙ה צָבֵ֜א הֲוָ֣א קָטֵ֗ל וְדִֽי־הֲוָ֤ה צָבֵא֙ הֲוָ֣ה מַחֵ֔א וְדִֽי־הֲוָ֤ה צָבֵא֙ הֲוָ֣ה מָרִ֔ים וְדִֽי־הֲוָ֥ה צָבֵ֖א הֲוָ֥ה מַשְׁפִּֽיל׃  And for <04481> the majesty <07238> that he gave <03052> (08754) him, all <03606> people <05972>, nations <0524>, and languages <03961>, trembled <01934> (08754) <02112> and feared <01763> (08751) before <04481> him <06925>: whom he would <01934> (08754) <06634> (08750) he slew <01934> (08754) <06992> (08751); and whom he would <01934> (08754) <06634> (08750) he kept alive <01934> (08754) <02418> (08683); and whom he would <01934> (08754) <06634> (08750) he set up <01934> (08754) <07313> (08683); and whom he would <01934> (08754) <06634> (08750) he put down <01934> (08754) <08214> (08683).

  • knox31.467 12 27👍 7.791
    To this I would reply, that such an evasion will not at all avail to the purpose of those whom I oppose in this controversy. It alters not the case as to this question, Whether man, in his present state is depraved and ruined by propensities to sin. If any creature be of such a nature that it proves evil in its proper place, or in the situation which God has assigned it in the universe, it is of any evil nature. That part of the system is not good, which is not good in its place in the system; and those inherent qualities of that part of the system, which are not good, but corruptin that place, are justly looked upon as evil inherent qualities. That propensity is truly esteemed to belong to the nature of any being, or to be inherent in it, that is the necessary consequence of its nature, considered together with its proper situation in the universal system of existence, whether that propensity be good or bad. It is the nature of a stone to be heavy; but yet, if it were placed, as it might be, at a distance from this world, it would have no such quality. But being a stone, is of such a nature, that it will have this quality or tendency, in its proper place, in this world, where God has made it, it is properly looked upon as a propensity belonging to its nature. And if it be a good propensity here, in its proper place, then it is a good quality of its nature; but if it be contrariwise, it is an evil natural quality. So, if mankind are of such a nature, that they have an universal effectual tendency to sin and ruin in this world, where God has made andplaced them, this is to be looked upon as a pernicious tendency belonging to their nature. There is, perhaps, scarce any such thing, in beings not independent and self-existent, as any power or tendency, but what has some dependence on other beings, with which they stand connected in the universal system of existence. Propensities are no propensities, any otherwise, than as taken with their objects. Thus it is with the tendencies observed in natural bodies, such as gravity, magnetism, electricity, etc. And thus it is with the propensities observed in the various kinds of animals; and thus it is with most of the propensities in created spirits.
  • knox31.467 12 27👍 7.791
    It may further be observed, that it is exactly the same thing, as to the controversy concerning an agreeableness with God’s moral perfections of such a disposal of things — that man should come into the world in a depraved and ruined state, by a propensity to sin and ruin — whether God has so ordered it, that this propensity should lie in his nature considered alone, or with relation to its situation in the universe, and its connection with other parts of the system to which the Creator has united it; which is as much of God’s ordering, as man’s nature itself, most simply considered.
  • knox31.467 12 27👍 7.791
    Dr. T. (p. 188, 189) speaking of the attempt of some to solve the difficulty of God being the author of our nature, and yet that our nature is polluted, by supposing that God makes the soul pure, but unites it to a polluted body (or a body so made, as tends to pollute the soul), he cries out of it as weak and insufficient, and too gross to be admitted: For, says he, who infused the soul into the body? And if it is polluted by being infused into the body, who is the author and cause of its pollution? And who created the body? etc. — But is not the case just the same, as to those who suppose that God made the soul pure, and places it in a polluted world, or a world tending, by its natural state in which it is made, to pollute the soul, or to have such an influence upon it, that it shall without fail be polluted with sin, and eternally ruined? Here may not I also cry outon as good grounds as Dr. T. — Who placed the soul here in this world? And if the world be polluted, or so constituted as naturally and infallibly to pollute the soul with sin, who is the cause of this pollution? And, who created the world?
  • knox31.467 12 27👍 7.791
    Though in the place now cited, Dr. T. so insists upon it, that God must be answerable for the pollution of the soul, if he has infused or put the soul into a body that tends to pollute it; yet this is the very thing which he himself supposes to be fact, with respect to the soul being created by God, in such a body, and in such a world; where he says, “We are apt, in a world full of temptation, to be drawn into sin by bodily appetites.” And if so, according to his way of reasoning, God must be the author and cause of this aptness to be drawn into sin. Again, p. 143, we have these words, “Who drinketh in iniquity like water? Who is attended with so many sensual appetites, and so apt to indulge them?” In these words our author in effect says the individual things that he exclaims against as so gross, viz. The tendency of the body, as God has made it, to pollute the soul, which he has infused into it. These sensual appetites, which incline the soul, or make it apt, to a sinful indulgence, are either from the body which God hath made, or otherwise a proneness to sinful indulgence is immediately and originally seated in the soul itself, which will not mend the matter.
  • knox31.467 12 27👍 7.791
     I would lastly observe, that our author insists upon it, p. 42, S. That this lower world, in its present state, “Is as it was, when, upon a review, God pronounced it, and all its furniture, very good. — And that the present form and furniture of the earth is full of God’s riches, mercy, and goodness, and of the most evident tokens of his love and bounty to the inhabitants.” If so, there can be no room for evading the evidences from fact, of the universal infallible tendency of man’s nature to sin, and eternal perdition; since, on the supposition, the tendency to this issue does not lie in the general constitution and frame of this world, which God hath made to be the habitation of mankind.
     

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