Logos 10-Day Bible Study Training
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Learn a proven method for understanding the biblical writers’ original meaning.Follow
- Over the next 10 days, you’ll learn a proven method for understanding the biblical writers’ original meaning—and how to bridge the gap from ancient context to life today. Click or tap “Follow” above to receive daily videos that will help you put essential Bible study skills into practice. If you already own Logos we’ll automatically add the course to your Logos library when you join the group!
- Ponder the path of your feet; then all your WAYS will be sure. דֶּרֶךְ רְשָׁעִים, כָּאֲפֵלָה: לֹא יָדְעוּ, בַּמֶּה יִכָּשֵׁלוּ. 19 The way of the wicked is as darkness; they know not at what they stumble. 6. a. of moral action and character הִשְׁחִית כָּלבָּֿשָׂר אֶתדַּֿרְכּוֺ עַלהָֿאָרֶץ Genesis 6:12 (P); compare Jeremiah 3:21; יִשְׁמְרוּ אֶתדַּֿרְכָּם 1 Kings 2:4; 1 Kings 8:25 2Chronicles 6:16; compare 2 Chronicles 6:39 2Chronicles 6:30; ׳הֵכִין דְּרָכָיו לִפְנֵי י2Chronicles 27:6; Psalm 5:9; Psalm 39:2; Psalm 49:14; Psalm 50:23; Psalm 119:5; Psalm 119:26; Psalm 119:59; Psalm 119:168; Proverbs 4:26; Proverbs 5:8,21; Proverbs 10:9; Proverbs 14:2,8,12; Proverbs 16:2,7,9,17,25; Proverbs 19:3,16; Proverbs 21:2,29; Jeremiah 2:33; Jeremiah 6:27; Jeremiah 7:3,5; Jeremiah 16:17; Jeremiah 17:10; Jeremiah 18:11,15; Jeremiah 26:13; Jeremiah 32:19 (twice in verse); Lamentations 3:40; Ezekiel 7:3; Ezekiel 7:8; Ezekiel 7:9; Ezekiel 7:27; Ezekiel 14:22; Ezekiel 14:23; Ezekiel 18:25; Ezekiel 18:29; Ezekiel 18:30; Ezekiel 24:14; Ezekiel 28:15; Ezekiel 33:17; Ezekiel 33:20; Ezekiel 36:19; Haggai 1:5; Haggai 1:7; Zechariah 1:6; דַּרְכֵי לִבְּךָ Ecclesiastes 11:9 compare Isaiah 57:17 (& Jeremiah 32:39 c. below) P_____ t__ p___ o_ y___ f___; t___ a__ y___ W___ w___ b_ s___. 25 Deje a sus ojos mirar directamente adelante y dejar a su mirada fija no ser directa antes de usted. 26 Considere el camino de sus pies; entonces todos sus CAMINOS estarán seguros.
- Healing the lame manEmma Marsh, you are correct but the healing not only deals with his lameness. Jesus does not stop there. Healing a man today with his problems, the lack of use of his muscles would cause atrophy. His leg muscles would be too weak to hold his weight. His balance to would also be a problem. Christ's healing of the man was complete.
- Dear sir, I didnt use my Libronix for a long time. But I found that there are some interesting materials which are not in my Logos 8. Kindly help me to activate my old Libronix software.
Please pray.I request prayer for my healing. Dr.s. say I have to have a second surgery for returned thyroid cancer. I declare that I am healed. Been healed for 2000 years now. In the Holy Name of Jesus, Amen. Thank you and God Bless.
- Hmm. Is praying like this biblical? just wondering. But im praying.
- Sister How is everything? praying that our Father has answered your prayers. May He also provide peace. blessings
- As a believer in Christ, you are surely healed, and you'll always live in love and glorious freedom wherever and whenever He takes you. Trust Him to lead you to where you most benefit His kingdom—perhaps known only to Him—and always thank Him for the infinite love from which he leads us, and for the resulting peace that passes understanding.
- New to this. Can anyone recommend free courses about using Logos 8 ? Also, where can I find more information about this Faithlife business, in particular, I am interested in book sale / review groups. Thanks in advance. Alex
- MarriageThis section allows girls to be betrothed when ten but they may not marry until twelve and poses problems for women over 50 to marry.The Spirit of Laws; On the Origin of Inequality; On Political Economy; The Social Contractwhen the marriage was to be deferred for more than two years:6 and as they could not marry a girl till she was twelve years old, they could not be betrothed to her till she was ten. The law would not suffer them to trifle to no purpose;7 and under a pretence of being betrothed, to enjoy the privileges of married men.
- By the way, I am just learning to post to community notes and blogs. Wish you could have the notes just linked to the book you are commenting on.
- In answer to Helen Pierson, this post was a community note to a book I was reading, apparently to post community notes you do not do it to the book but to a blog. I am sorry it came to here. However, you ask why look at this information. The ten day study does not deal with marriage, but when you are studying a passage about marriage, it may provide insight to know the typical ages for the man and his bride. I have only found the answer for the bride so far. I got some other interesting information on the betrothal and marriage customs. Interesting information. The man can divorce his wife, not the reverse (at least in most situations). Read Mathew 5 re the husband causing his wife to commit adultery if he divorces a faithful wife. Christ is the Groom, we the church are His bride. The Bride cannot divorce the Groom, can you loose your salvation? You can, Christ can withdraw your Salvation. Will He? I doubt it. Can you turn your back (divorce the Groom) on your Salvation? Not in their marriage traditions! We are the Bride! The groom according to my readings, yes this is not from the Bible, normally lives with his parents and the bride moves into the home of the grooms parents. An interesting note on Jewish wedding ceremonies. The groom sees the bride before the ceremony! This is contrary to the Western Tradition. The Jewish tradition might be from the problem with Jacob's (Israel's) first marriage, he did not check beneath the veil! I have two or three books on the customs and manners of the Jews. I admit I also have learned from non-Logos sources. This from a non-Logos source I found interesting. Word of caution on this, the information is, I believe is accurate but a retired pastor is checking the information out. Even if, as I suspect the information is accurate, the suggestion as to the reasons this source gives for the facts might be wrong and it could be just co-incidence. Pontius Pilate had the charge for Christ's Crucifixion written in three languages, in Hebrew it said Jesus Christ, King of the Jews I believe, in Hebrew, original language on the one sign, it is four words. The first letter of each word gives us YHWH, if the words were one word per line, directly under the preceding word You have an acrostic spelling the name of God. The Pharisees were very offended with the Jewish wording in the Scriptures. Did Pontius Pilate deliberately have this particular wording and have it lined up as suggested? Even if the wording was lined up as suggested it does not mean Pilate was deliberate, but it gives one thought. Add to this fact a second fact, Pilate washed his hands of the matter before leaving the courtyard. You say so what? Consider another scripture passage, I forget where off hand, you can use Logos to find it. The Pharisees (or was it Sadducee) criticized Jesus because they did not wash their hands according to the traditions of the Elders. This was not strictly Biblical as it was the traditions of the elders. If Pilate washed his hands, in the manner of the traditions of the Elders, before leaving the courtyard, do you think that may provide some insight, and add to your thoughts on the first issue, the Hebrew script concerning the charges against Jesus? Might it add to the understanding of the message in the closing of the Roman trial against Jesus?
Rev. Kevin Obermeyer — EditedWayne Donald Baker When you post a community note, you can choose which Faithlife Group to post it to, depending on which and how many groups you follow (https://faithlife.com/account/groups) and if you find one group more appropriate than another. Or you can post a note in your own resources without it being a community note. Not sure if that is more information than you already knew, but I thought that might be what you were wondering. Thank you for sharing your thoughts.
- Was Something Missed?in a new book, Bloody, Brutal and Barbaric... The authors are struggling with the conflict of the OT war passages and theology and modern Christian ethics. Focusing on two ethical issues: Genocide and War Rape. Dealing with War Rape, the authors see this as primarily for reproductive purposes, in the end of Judges, this can be seen as a primary issue, but that passage is man deciding how to deal with the issue of insuring the survival of Benjamin's tribe. King Saul is probably a result of this decision. This action is clearly not given as a directive of God. Looking at the issue of the slaughter of the children and virgins, there are questions that must be asked, and the authors are right, we look at the passages, seeing them with modern man's viewpoint. The children could have been adopted into Israelite families, but even today we find significant issues arise from this solution. Infants would probably not have the problems. If the children are not taken as slaves or adopted, how will they have sustenance? The virgins; who would be virgins in the society of that day? Families arranged for their daughters to married. The primary livelihood for females was their parents provided for them than their man. The book of Ruth, she had her husband's land, which was worth something, Boaz proves that with the deal made in the city gate. She still only had the livelihood of begging, not of her land's production. The families would arrange for their daughters to be married, probably before ate fourteen, my guess is before age twelve. A married women would not be counted as a virgin. How would these live? Would the other cultures which regularly raided Israel until the time of King David leave the town or city of children and virgins alone? What was the laws given to Israel concerning those taken as Slaves and or females taken in war? War Rape might be a result of what happened, but perhaps we can see God's redemptive goal even here, if we look at the right questions, as the authors suggest. Perhaps the authors could see other better questions to ask as well?Bloody, Brutal and Barbaric?: Wrestling with Troubling War TextsThe Sacred Space Story [C = Canaanites] 1. Is God just in removing Adam and Eve [C1] from the garden? 2. Is God just in driving the Canaanites [C2] out of the Promised Land? 3. Is God just in removing the northern-kingdom Israelites [C3] from the land? 4. Is God just in taking the southern-kingdom Israelites [C4] from the land? 5. Is God/Jesus just in expanding the land promise to the entire earth and bringing “outsiders” into the kingdom while placing “insiders” [C5] outside? 6. Is God/Jesus
- What passage of the OT refers to War rape?
- First this was a comment I was making on the book mentioned, but you have war rape indicated in the women the Benjamites were allowed to take after there were told they were allowed to attack a village killing all but the virgins and taking the virgins. They took them as their wives, were the virgins willing mothers? Any story of the Israelis killing the town or city they attacked then having the virgin captives would seem to include the virgins being the sexual property of the warriors. This seems to have been common practice according to this book with the countries around Israel. Further, a male Slave (Jewish) was released in the Jubilee Year, unless the Slave became a Bond Slave, not the women. The women Slaves however were to be given much the same rights as a wife! Why was that? It seems the Mosaic Law assumes the Slave owner would enjoy the Female Slave. Consider both Abraham and Jacob in this matter! They had children not just by their wives but by their wives Slaves! This reflects on any case where women Slaves were taken in war, even with the Israelis taking Slaves, would the women Slaves taken in war have the right to say no to the men? If you get the book, you will find that the Bible gives a solid answer for this, which seems to suggest that Israel practices, when conforming to the Biblical Standard given by God, prevented the women from being raped during or even immediately after the battle and gave some standards for behaviour.
- So, a passage, please?
- Joseph wept, probably because his brothers had not yet received his love, and he began assuring them again of his pardon, displaying mature faith when he asked, “Am I in the place of God?” (Gen. 50:18–19). What he really meant was this: “Brothers, I am not God, and it is not my place to take vengeance. I forgive you.” God’s people trust Him, not themselves, to repay transgressors (Prov 20:22). -- https://www.ligonier.org/learn/devotionals/joseph-and-his-brothers/ “Do not be afraid for am I in the place of God? But as for you, you meant evil against me but God meant it for good in order to bring it about as it is this day to save many people alive. Now, therefore, do not be afraid, I will provide for you and your little ones. And he comforted them and spoke kindly to them.” There was no vengeance here. There was no hatred. There was no animosity. Joseph treated his brothers with mercy. He treated them with loving kindness. He treated them with undeserved favor. But the question is this, How does kindness and love and mercy and grace become cultivated in the heart of one so wickedly treated? How does this attitude of complete forgiveness and compassion and affection and provision and comfort and kindness come out of the heart of one so horribly treated? The answer is found in Joseph’s theology. He had a clear understanding that what his brothers have done to him is evil. But though they meant it for evil, God meant it for good. He had a clear understanding that God was at work and God is in control and you can trust God for the outcome. It was his theology of the sovereign purpose and providence of God that generated the attitude of his heart. Boy, that’s a great lesson. Unless we see the big picture of what God is doing through the difficulties of life, the suffering, the pain, the iniquities, the injustices of life, we will miss the profound and foundational truth that God is using all of it for our ultimate good and His glory. The big picture that Joseph saw was the reality that though they had mistreated him, it was in the purpose of God. And that purpose was so vast, and so all encompassing, and so far-reaching as really to be staggeringly amazing. Bottom line, the Lord used Joseph’s suffering and his subsequent circumstances to accomplish His own sovereign purposes. Far bigger picture. God had a plan for the world and in order to fulfill that plan for the world, He had a plan for the nation Israel. And in order to fulfill the plan for the nation Israel, He had a plan for Joseph. And it all was tied together. The plan for His chosen people included their survival, their survival during a seven-year famine. During that seven-year famine they had no food in Israel. From <https://www.gty.org/library/sermons-library/80-388/Joseph-Because-God-Meant-It-for-Good>Ligonier MinistriesToday, we resume our study of Genesis 50. Having described the death and funeral of Jacob (49:28–50:14), Moses tells us about the final days of Joseph’s life in the last few verses of ...www.ligonier.org
- That's good. I've always looked at that passage as a story to explain God's sovereignty over evil. But seeing how someone who experienced such pain and evil was able to cultivate that forgiveness and mercy through the empowering of God is a good lesson of how not to allow bitterness to overtake the heart.
- Knowing God is how we find rest and peace when we are tired and heavy-laden. When we know Him, and He is revealed to us, that is when the burden which we had taken up for God will be light, because it is with His strength that we take the burden.