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The Jewish opponents of the Christianity (for example, Reimarus, centuries later) evidently did not dispute the historicity of the empty tomb, but rather assigned its cause to theft. [4] This verse shows the origin of this "widely circulated" rumor of theft [5] and answers it by showing that it was a self-serving lie fortified by money. [4]
The exclusive use of the King James Version is recorded in a statement made by the Tennessee Association of Baptists in 1817, stating "We believe that any person, either in a public or private capacity who would adhere to, or propagate any alteration of the New Testament contrary to that already translated by order of King James the 1st, that is now in common in use, ought not to be encouraged ...
Voltaire explained that no matter how far someone is tempted with rewards to believe in Christian salvation, the result will be at best a faint belief. [a] Pascal, in his Pensées, agrees with this, not stating that people can choose to believe (and therefore make a safe wager), but rather that some cannot believe.
The Bible then makes two basic claims: it asserts unequivocally that God cannot lie and that the Bible is the Word of God. It is primarily from a combination of these facts that the argument for inerrancy comes. [50] Stanley Grenz states that: Because God cannot lie and because scripture is inspired by God, the Bible must be wholly true.
Chrysostom: "This was not to send him away, but rather to convict him of evil intentions; at the same time permitting him if he would to follow Christ with the expectation of poverty." [4] Augustine: "Otherwise; The Son of man hath not where to lay his head; that is, in your faith. The foxes have holes, in your heart, because you are deceitful.
In the King James Version of the Bible the text reads: 19: Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: 20: But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal:
Wolfgang Bauder goes on add that piptō, fall (1 Corinthians 10:12; Hebrews 4:11), and ekpiptō, fall off or from (Galatians 5:4; 2 Peter 3:17), is used figuratively in the New Testament to refer to "the consequent loss of salvation, rather than of a mere failure from which recovery can be made. It is a catastrophic fall, which means eternal ruin.
In line 13, the term "lie with" also furthers Atkins's argument for an elaborate pun, declaring that the speaker lies with the mistress rather than to her. [36] Also in lines 11 and 12, much is debated over the beginning "O" of line 11. Moore interprets this interjection as impatience or sarcasm, possibly a "reason or excuse hastily tossed off."