Fönstret för kommentarer

Innan vi går vidare vill vi tipsa om en mycket användbar bibelkommentar som heter ”Treasury of Scriptural Knowledge”. Den ger parallellställen till de flesta bibelställen. För att ladda ner den gör du precis lika som beskrivs för ”Barnes” i avsnitt 16.

Nu ska vi se på en mycket användbar funktion i kommentarfönstret.

Studieanteckningar

På e-sword kan du göra din egen bibelkommentar. I kommentarfönstret finner du en knapp ”Studieanteckningar”. När du klickar på den knappen blir kommentarfönstret tomt, eftersom det ju inte finns några kommentarer där ännu. Till skillnad från ”Barnes” där du bara kan läsa en färdig kommentar, kan du här i Studieanteckningar skriva in din egen text.

Låt oss ta ett exempel:

• Gör Joh 3:16 till aktiv bibelvers i bibelfönstret.
• Kolla i kommentarfönstret att synkroniseringsknappen, den med en länk, är markerad (den ser då ut att vara en aning intryckt).
• Klicka på knappen Studieanteckningar.
• Klicka i kommentarfönstret och prova att skriva in något, t.ex. ”Gud älskar oss”
• Klicka sedan på knappen ”Spara studieanteckningar” (den som ser ut som en blå diskett).
• Gå till bibelfönstret och markera Joh 3:17
• Kommentarfönstret är nu tomt
• Gå tillbaka och markera Joh 3:16 igen
• Nu dyker din anteckning upp i kommentarfönstret, och du ser också att knappen för Studieanteckningar markerar att det finns en kommentar för den versen.

I nästa avsnitt fortsätter vi att beskriva hur du använder Studieanteckningar.

Fönstret för kommentarer

Så här använder du bibelkommentaren ”Barnes”

(Vi förutsätter att du redan har laddat ner bibelkommentaren enl. instruktionen i del 16. Har du redan fler kommentarer nedladdade klickar du på Barnes för att göra den kommentaren aktiv.)

Gör Joh 3:16 aktiv i bibelfönstret. Om allt är som det ska så ser du nu en kommentar till den bibelversen i kommentarsfönstret (Om kommentarsfönstret är tomt kan du prova att klicka på den lilla knappen med en länk på).

Det första vi lägger märke till är att kommentaren är på engelska, och att den baserar sig på King James bibelöversättning. Kommentaren delar in bibelversen i flera delar. Det som är markerat med fetstil är en del av bibelversen, och sedan följer kommentaren för just den delen.

Låt oss nu förstora kommentarsfönstret för att lättare se det i sin helhet. Klicka på den lilla knappen med ett rött C uppe i huvudmenyn (För att komma tillbaka till normal visning klickar du på knappen till vänster om B-knappen, dvs. knappen med små rutor i).

Du ser ett antal gröna bibelreferenser i texten. Placera pekaren på en av dem (utan att klicka). Ett Popup-fönster visar nu den bibelvers som det refereras till. Om du i stället klickar på en sådan referens, kommer den bibelversen att bli aktiv i bibelfönstret.

Klicka nu på den ljusblå knappen med ett B i kommentarsfönstrets meny. Här står B:t för ”bok” och du får en övergripande kommentar för Johannesevangeliet eftersom Joh 3:16 är aktiv bibelvers.

Den ljusblå knappen med ett C visar övergripande kommentar för kapitlet, i det här fallet kap. 3. Om du klickar på den knappen blir kommentarsfönstret tomt, eftersom det inte finns någon övergripande kommentar i Barnes för just det kapitlet.

Klicka nu på knappen med ett V, vers, så är du tillbaka till kommentaren för Joh 3:16.

Till sist klickar vi i den lilla rutan som innehåller mindre rutor, uppe i huvudmenyn. Nu är du tillbaka till den normala e-sword-skärmen.

Fönstret för kommentarer

Nu ska vi gå över till att studera kommentarsfönstret. Där finns flera intressanta funktioner som grundläggande kan delas in i följande delar:

• Kommentar till den bibeltext som visas i bibelfönstret
• Studieanteckningar
• Temastudier

Så här laddar du ner en bibelkommentar från e-sword

1. Se till att du är uppkopplad till Internet, klicka på Hämta uppe i menyn, och välj Kommentarer
2. Du får upp en lista på bibelkommentarer. Scrolla ner i listan tills dollartecknen tar slut, och de mörkblå nedåtpilarna börjar. Där finner du ”Albert Barnes’ Notes on the Bible” (du kan naturligtvis välja en annan kommentar om du vill).
3. Klicka på den mörkblå nedåtpilen för att ladda ner den och följ sedvanliga nedladdningsrutiner för din dator.
4. I popup-fönstret ”Öppna fil – Säkerhetsvarning” klickar du på Kör
5. Det kommer upp en installationsguide:
5a. Klicka på Next
5b. Klicka på Next
5c. Klicka på Install
5d. Installationen sker. Det kan dröja en liten stund.
5e. Klicka på Finish
6. För att se bibelkommentaren i Kommentarsfönstret behöver du stänga e-sword och sedan öppna programmet igen.
7. Efter omstarten ser du nu en knapp ”Barnes” i Kommentarsfönstret.

Så här kopplar du ihop bibeltext och kommentar

I menyn i Kommentarsfönstet ser du en knapp med några länkar i varandra (till höger om knappen med ett förstoringsglas). Om du klickar på den kommer den att aktiveras (det ser ut som om den är intryckt), och klickar du en gång till avaktiveras den. Se nu till att knappen är aktiverad.

Det finns också tre blå knappar, B, C och V. Klicka på V (vers).

Den bibelvers, som du har markerad i bibelfönstet, kommer nu Kommentarsfönstret att innehålla en kommentar till. Nu finns det inte kommentarer till precis alla bibelns verser. Så länge du bara har Barnes som bibelkommentar ser du ju om det blir någon kommentar i Kommentarsfönstret, men du kan ha flera olika bibelkommentarer. För att du ska se om en bibelkommentar har en kommentar för den aktuella bibelversen, markeras knappen för bibelkommentaren med en blå rundel med ett ”i” inuti.

Following up further on the argument in T.C. Robinson’s last post in a series on the book Pagan Christianity, here are antique commentary quotes on more relevant verses courtesy of e-Sword:

1 Tim 5:18

John Calvin
18Thou shalt not muzzle the ox This is a political precept which recommends to us equity and humanity in general; as we have said in expounding the First Epistle to the Corinthians; for, if he forbids us to be unkind to brute animals, how much greater humanity does he demand towards men! The meaning of this statement, therefore, is the same as if it had been said in general terns, that they must not make a wrong use of the labor of others. At the present day, the custom of treading out the corn is unknown in many parts of France, where they thresh the corn with flails. None but the inhabitants of Provence know what is meant by “treading it out.” But this has nothing to do with the meaning; for the same thing may be said about ploughing.

The laborer is worthy of his hire He does not quote this as a passage of Scripture, but as a proverbial saying, which common sense teaches to all. In like manner, when Christ said the same thing to the Apostles, (Mat_10:10,) he brought forward nothing else than a statement approved by universal consent. It follows that they are cruel, and have forgotten the claims of equity, who permit cattle to suffer hunger; and incomparably worse are they that act the same part towards men, whose sweat they suck out for their own accommodation. And how intolerable is the ingratitude of those who refuse support to their pastors, to whom they cannot pay an adequate salary!

Matthew Poole
1Ti 5:18
This verse maketh it evident that maintenance is part of the double honour that is due to such as labour in the word and doctrine in the first place: and not to them alone, but to any such as are employed in the rule and government of the church. The apostle had made use of Deu_25:4 to the same purpose, 1Co_9:9: neither of these texts conclude the duty of elders to take maintenance, but the duty of those who are members of churches to give it them, which they may refuse, as Paul himself did, if either the people’s or minister’s circumstances call for or will allow such a thing.

Adam Clarke
1Ti 5:18
The Scripture saith, Thou shalt not muzzle the ox – This is a manifest proof that by τιμη, honor, in the preceding verse, the apostle means salary or wages: “Let the elders that rule well be accounted worthy of double honor,” a larger salary than any of the official widows mentioned before, for “the laborer is worthy of his hire.” The maintenance of every man in the Church should be in proportion to his own labor, and the necessities of his family. He that does no work should have no wages. In the Church of Christ there never can be a sinecure. They who minister at the altar should live by the altar; the ox that treadeth out the corn should not be muzzled; the laborer is worthy of his hire: but the altar should not support him who does not minister at it; if the ox won’t tread out the corn, let him go to the common or be muzzled; if the man will not labor, let him have no hire.

Jamieson, Fausset, and Brown
1Ti 5:18
the scripture — (Deu_25:4; quoted before in 1Co_9:9).

the ox that treadeth out — Greek, An ox while treading.

The labourer is worthy of his reward — or “hire”; quoted from Luk_10:7, whereas Mat_10:10 has “his meat,” or “food.” If Paul extends the phrase, “Scripture saith,” to this second clause, as well as to the first, he will be hereby recognizing the Gospel of Luke, his own helper (whence appears the undesigned appositeness of the quotation), as inspired Scripture. This I think the correct view. The Gospel according to Luke was probably in circulation then about eight or nine years. However, it is possible “Scripture saith” applies only to the passage quoted from Deu_25:4; and then his quotation will be that of a common proverb, quoted also by the Lord, which commends itself to the approval of all, and is approved by the Lord and His apostle.

Albert Barnes
1Ti 5:18
For the Scripture saith – This is adduced as a reason why a church should show all due respect and care for its ministers. The reason is, that as God took care to make provision for the laboring ox, much more should due attention be paid to those who labor for the welfare of the church.

Thou shalt not muzzle the ox – see this passage explained, and its bearing on such an argument shown, in the notes on 1Co_9:8-10.

And, The labourer is worthy of his reward – This expression is found substantially in Mat_10:10, and Luk_10:7. It does not occur in so many words in the Old Testament, and yet the apostle adduces it evidently as a quotation from the Scriptures, and as authority in the case. It would seem probable, therefore, that he had seen the Gospel by Matthew or by Luke, and that he quoted this as a part of Scripture, and regarded the Book from which he made the quotation as of the same authority as the Old Testament. If so, then this may be regarded as an attestation of the apostle to the inspiration of the “Gospel” in which it was found.

Marvin Vincent
1Ti 5:18
The laborer is worthy, etc.
A second scriptural quotation would seem to be indicated, but there is no corresponding passage in the O.T. The words are found Luk_10:7, and, with a slight variation, Mat_10:10. Some hold that the writer adds to the O.T. citation a popular proverb, and that Christ himself used the words in this way. But while different passages of Scripture are often connected in citation by καὶ, it is not according, to N.T. usage thus to connect Scripture and proverb. Moreover, in such series of citations it is customary to use καὶ πάλιν and again, or πάλιν simply. See Mat_4:7; Mat_5:33; Joh_12:39; Rom_15:9-12; 1Co_3:20; Heb_1:5; Heb_2:13. According to others, the writer here cites an utterance of Christ from oral tradition, coordinately with the O.T. citation, as Scripture. Paul, in 1Th_4:15; 1Co_7:10, appeals to a word of the Lord; and in Act_10:35 he is represented as quoting “it is more blessed to give than to receive” as the words of Jesus. In 1 Corinthians 9, in the discussion of this passage from Deuteronomy, Paul adds (1Co_9:14) “even so hath the Lord ordained that they which preach the gospel should live of the gospel,” which resembles the combination here. This last is the more probable explanation.

A.T. Robertson
1Ti 5:18
Thou shalt not muzzle (ou phimoseis). Prohibition by ou and future (volitive) indicative of phimoo (from phimos, muzzle), old word, quoted also in 1Co_9:9 as here from Deu_25:4, and for the same purpose, to show the preacher’s right to pay for his work. See note on 1Co_9:9 for aloonta (when he treadeth out the corn).

The labourer is worthy of his hire (axios ho ergates tou misthou autou). These words occur in precisely this form in Luk_10:7. It appears also in Mat_10:10 with tes trophes (food) instead of tou misthou. In 1Co_9:14 Paul has the sense of it and says: “so also the Lord ordained,” clearly meaning that Jesus had so said. It only remains to tell whether Paul here is quoting an unwritten saying of Jesus as he did in Act_20:35 or even the Gospel of Luke or Q (the Logia of Jesus). There is no way to decide this question. If Luke wrote his Gospel before a.d. 62 as is quite possible and Acts by a.d. 63, he could refer to the Gospel. It is not clear whether Scripture is here meant to apply to this quotation from the Lord Jesus. For ergates (labourer) see note on Phi_3:2.

1 Corinthians 9:14

Cornelius Lapide Commentary:
The Apostle proves by six arguments that that he and other ministers of the Word of God and the Church may receive their expenses from their flocks: (a) By the examples of the other Apostles (ver. 5); (b) by comparisons drawn from the practice of soldiers, shepherds, and agriculturists (ver. 7); (c) from the law of Moses (ver. 9); (d) from the example of the priests and Levites of the Old Testament, who lived on the sacrifices offered on the altar that they served (ver. 13); (e) from the ordinance of God and of Christ (ver. 14); (f) from the very nature of the case, from the positive command of God, as well as from the law of mature, which declared that, as payment is due to a workman, so is support to a minister of the Word, not as the price of sacred things, which would be dishonouring to them and simoniacal, but as what is necessary for them to fitly discharge their sacred functions for the people’s sake. Hence this support is owing to them as a matter of justice. So Chrysostom.

Matthew Poole
1Co 9:14
God’s will is the same under the New Testament that it was under the Old; it is not as to the people a matter of liberty, so as men may choose whether they will maintain their ministers or not, there is an ordinance of God in the case: it is the will of God, that those who are taken off from worldly employments, and spend their time in the study and preaching of the gospel, should have a livelihood from their labour.

John Gill
1Co 9:14 Even so hath the Lord ordained,…. That is, the Lord Jesus Christ, in Mat_10:10 it is an order and appointment of his that his ministering servants, who labour in preaching his Gospel, should be sufficiently taken care of, as to a comfortable livelihood; he has not indeed fixed it in the same way as the priests and Levites had theirs under the law; but as the one was just and right, that they should be maintained out of the things belonging to the temple and altar, and live on them, so it is his will and pleasure,

that they which preach the Gospel; that continue to do so, that labour, and not loiter in the word and doctrine, who do the work of the ministry fully and faithfully, and not bear the name only of Gospel preachers: should live of the Gospel; not the Gospel itself, which is spiritual, and not corporeal food; but the sense is, that in consideration and because of their preaching the Gospel, they should be supplied with the proper necessaries of life: the learned Mr. Mede has proved, by various instances, that the word ευαγγελιον, here rendered “Gospel”, and which signifies good news and glad tidings, is in other writers used for a reward, given to such that bring good tidings; and has rightly observed, that the Hebrew word בשרה, which signifies the same, is used in a like sense in 2Sa_4:10 and accordingly the sense here will be, that it is the ordination of Christ, that such who faithfully bring the news and glad tidings of salvation to sinners, should, as a reward for such good news, be provided for with a comfortable maintenance, on which they should live.

Adam Clarke
1Co 9:14
Even so hath the Lord ordained – This is evidently a reference to our Lord’s ordination, Mat_10:10 : The workman is worthy of his meat. And Luk_10:7 : For the laborer is worthy of his hire. And in both places it is the preacher of the Gospel of whom he is speaking. It was a maxim among the Jews, “that the inhabitants of a town where a wise man had made his abode should support him, because he had forsaken the world and its pleasures to study those things by which he might please God and be useful to men.” See an ordinance to this effect in the tract Shabbath, fol. 114.

Jamieson, Fausset, and Brown
1Co 9:14
Even so — The only inference to be drawn from this passage is, not that the Christian ministry is of a sacrificial character as the Jewish priesthood, but simply, that as the latter was supported by the contributions of the people, so should the former. The stipends of the clergy were at first from voluntary offerings at the Lord’s Supper. At the love-feast preceding it every believer, according to his ability, offered a gift; and when the expense of the table had been defrayed, the bishop laid aside a portion for himself, the presbyters, and deacons; and with the rest relieved widows, orphans, confessors, and the poor generally [Tertullian, Apology, 39]. The stipend was in proportion to the dignity and merits of the several bishops, presbyters, and deacons [Cyprian, c. 4, ep. 6].

preach … gospel — plainly marked as the duty of the Christian minister, in contrast to the ministering about sacrifices (Greek) and waiting at the altar of the Jewish priesthood and Levites (1Co_9:13). If the Lord’s Supper were a sacrifice (as the Mass is supposed to be), this fourteenth verse would certainly have been worded so, to answer to 1Co_9:13. Note the same Lord Christ “ordains” the ordinances in the Old and in the New Testaments (Mat_10:10; Luk_10:7).

Albert Barnes
1Co 9:14
Even so – In the same manner, and for the same reasons.

Hath the Lord ordained – Hath the Lord appointed, commanded, “arranged” that it should be so (διέταξε dietaxe). The word here means that he has made this a law, or has required it. The word “Lord” here doubtless refers to the Lord Jesus, who has sent forth his ministers to labor in the great harvest of the world.

That they which preach the gospel – They who are sent forth by him; who devote their lives to this work; who are called and employed by him in this service. This refers, therefore, not only to the apostles, but to all who are duly called to this work, and who are his ambassadors.

Should live of the gospel – Should be supported and maintained in this work. Paul here probably refers to the appointment of the Lord Jesus, when he sent forth his disciples to preach, Mat_10:10; Luk_10:8; compare Gal_6:6. The man may be said to “live in the gospel” who is supported while he preaches it, or wire derives his maintenance in that work. Here we may observe:

(1) That the command is that they shall “live” (ζην zen) of the gospel. It is not that they should grow rich, or lay up treasures, or speculate in it, or become merchants, farmers, teachers, or bookmakers for a living; but it is that they should have such a maintenance as to constitute a livelihood. They should be made comfortable; not rich. They should receive so much as to keep their minds from being harassed with cares, and their families from want not so much as to lead them to forget their dependence on God, or on the people. Probably the true rule is, that they should be able to live as the mass of the people among whom they labor live; that they should be able to receive and entertain the poor, and be willing to do it; and so that the rich also may not despise them, or turn away from their dwelling.

(2) this is a command of the Lord Jesus; and if it is a command, it should be obeyed as much as any other law of the Redeemer. And if this is a command, then the minister is entitled to a support; and then also a people are not at liberty to withhold it. Further, there are as strong reasons why they should support him, as there are why they should pay a schoolmaster, a lawyer, a physician, or a day-laborer. The minister usually toils as hard as others; expends as much in preparing for his work; and does as much good. And there is even a higher claim in this case. God has given an express command in this case; he has not in the others.

(3) the salary of a minister should not be regarded as a “gift” merely, any more than the pay of a congressman, a physician, or a lawyer. He has a claim to it; and God has commanded that it should be paid. It is, moreover, a matter of stipulation and of compact, by which a people agree to compensate him for his services. And yet, is there anything in the shape of “debt” where there is so much looseness as in regard to this subject? Are people usually as conscientious in this as they are in paying a physician or a merchant? Are not ministers often in distress for that which has been promised them, and which they have a right to expect? And is not their usefulness, and the happiness of the people, and the honor of religion intimately connected with obeying the rule of the Lord Jesus in this respect?

Matthew Henry
1Co 9:3-14
Having asserted his apostolical authority, he proceeds to claim the rights belonging to his office, especially that of being maintained by it.

I. These he states, 1Co_9:3-6. “My answer to those that do examine me (that is, enquire into my authority, or the reasons of my conduct, if I am an apostle) is this: Have we not power to eat and drink (1Co_9:4), or a right to maintenance? Have we not power to lead about a sister, a wife, as well as other apostles, and the brethren of the Lord, and Cephas; and, not only to be maintained ourselves, but have them maintained also?” Though Paul was at that time single, he had a right to take a wife when he pleased, and to lead her about with him, and expect a maintenance for her, as well as himself, from the churches. Perhaps Barnabas had a wife, as the other apostles certainly had, and led them about with them. For that a wife is here to be understood by the sister – woman – adelphen gunaika, is plain from this, that it would have been utterly unfit for the apostles to have carried about women with them unless they were wives. The word implies that they had power over them, and could require their attendance on them, which none could have over any but wives or servants. Now the apostles, who worked for their bread, do not seem to have been in a capacity to buy or have servants to carry with them. Not to observe that it would have raised suspicion to have carried about even women-servants, and much more other women to whom they were not married, for which the apostles would never give any occasion. The apostle therefore plainly asserts he had a right to marry as well as other apostles, and claim a maintenance for his wife, nay, and his children too, if he had any, from the churches, without labouring with his own hands to procure it. Or I only and Barnabas, have not we power to for bear working? 1Co_9:6. In short, the apostle here claims a maintenance from the churches, both for him and his. This was due from them, and what he might claim.

II. He proceeds, by several arguments, to prove his claim.

1. From the common practice and expectations of mankind. Those who addict and give themselves up to any way of business in the world expect to live out of it. Soldiers expect to be paid for their service. Husbandmen and shepherds expect to get a livelihood out of their labours. If they plant vineyards, and dress and cultivate them, it is with expectation of fruit; if they feed a flock, it is with the expectation of being fed and clothed by it! Who goeth a warfare at any time at his own charge? Who planteth a vineyard, and eateth not the fruit thereof? Who feedeth a flock, and eateth not the milk thereof? 1Co_9:7-9. Note, It is very natural, and very reasonable, for ministers to expect a livelihood out of their labours.

2. He argues it out of the Jewish law: Say I these things as a man? Or saith not the law the same also? 1Co_9:8. Is this merely a dictate of common reason and according to common usage only? No, it is also consonant to the old law. God had therein ordered that the ox should not be muzzled while he was treading out the corn, nor hindered from eating while he was preparing the corn for man’s use, and treading it out of the ear. But this law was not chiefly given out of God’s regard to oxen, or concern for them, but to teach mankind that all due encouragement should be given to those who are employed by us, or labouring for our good – that the labourers should taste of the fruit of their labours. Those who plough should plough in hope; and those who thresh in hope should be partakers of their hope, 1Co_9:10. The law saith this about oxen for our sakes. Note, Those that lay themselves out to do our souls good should not have their mouths muzzled, but have food provided for them.

3. He argues from common equity: If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things? What they had sown was much better than they expected to reap. They had taught them the way to eternal life, and laboured heartily to put them in possession of it. It was no great matter, surely, while they were giving themselves up to this work, to expect a support of their own temporal life. They had been instruments of conveying to them the greater spiritual blessings; and had they no claim to as great a share in their carnal things as was necessary to subsist them? Note, Those who enjoy spiritual benefits by the ministry of the word should not grudge a maintenance to such as are employed in this work. If they have received a real benefit, one would think they could not grudge them this. What, get so much good by them, and yet grudge to do so little good to them! Is this grateful or equitable?

4. He argues from the maintenance they afforded others: “If others are partakers of this power over you, are not we rather? You allow others this maintenance, and confess their claim just; but who has so just a claim as I from the church of Corinth? Who has given greater evidence of the apostolic mission? Who had laboured so much for your good, or done like service among you?” Note, Ministers should be valued and provided for according to their worth. “Nevertheless,” says the apostle, “we have not used this power; but suffer all things, lest we should hinder the gospel of Christ. We have not insisted on our right, but have rather been in straits to serve the interests of the gospel, and promote the salvation of souls.” He renounced his right, rather than by claiming it he would hinder his success. He denied himself, for fear of giving offence; but asserted his right lest his self-denial should prove prejudicial to the ministry. Note, He is likely to plead most effectually for the rights of others who shows a generous disregard to his own. It is plain, in this case, that justice, and not self-love, is the principle by which he is actuated.

5. He argues from the old Jewish establishment: “Do you not know that those who minister about holy things live of the things of the temple, and those who wait at the altar are partakers with the altar? 1Co_9:13. And, if the Jewish priesthood was maintained out of the holy things that were then offered, shall not Christ’s ministers have a maintenance out of their ministry? Is there not as much reason that we should be maintained as they?”

6. He asserts it to be the institution of Christ: “Even so hath the Lord ordained that those who preach the gospel should live of the gospel (1Co_9:14), should have a right to a maintenance, though not bound to demand it, and insist upon it.” It is the people’s duty to maintain their minister, by Christ’s appointment, though it be not a duty bound on every minister to call for or accept it. He may waive his right, as Paul did, without being a sinner; but those transgress an appointment of Christ who deny or withhold it. Those who preach the gospel have a right to live by it; and those who attend on their ministry, and yet take no thought about their subsistence, fail very much in their duty to Christ, and respect owing to them.

Luke 10:7

Catena Aurea transl. John Henry Newman
GREG. For the peace which is offered by the mouth of the preacher shall either rest on the house, if there be any one in it predestined to life, who follows the heavenly word which he hears; or if no one be willing indeed to hear, the preacher himself shall not be without fruit, for the peace returns to him, while the Lord gives him the recompense of reward for the labor of his work. But if our peace is received, it is meet that we should obtain earthly supplies from those to whom we offer the rewards of a heavenly country.

Hence it follows: And in the same house remain, eating and drinking such things as they give. Mark, that He who forbade them to carry purse and scrip, allows them to be an expense to others, and to receive sustenance from preaching.

CHRYS. But lest any one should say, I am spending my own property in preparing a table for strangers, He first makes them offer the gift of peace, to which nothing is equal, that you may know that you receive greater things than you give.

THEOPHYL. See then how He taught His disciples to beg, and wished them to receive their nourishment as a reward. For it is added, For the laborer is worthy of his hire.

GREG. For now the very food which supports him is part of the wages of the laborer, as in this life the hire commences with the labor of preaching, which in the next is completed with the sight of truth. And here we must consider that two rewards are due to one work of ours, one on the Journey, which supports us in labor, the other in our country, which recompenses us at the resurrection. Therefore the reward which we receive now ought so to work in us, that we the more vigorously strive to gain the succeeding reward. Every true preacher then ought not so to preach, that he may receive a reward at the present time, but so to receive a reward that he may have strength to preach. For whoever so preaches that here he may receive the reward of praise, or riches, deprives himself of an eternal reward.

John Calvin
Luk 10:7
7.Eating and drinking those things which they shall give you This is another circumstance expressly mentioned by Luke. By these words Christ not only enjoins them to be satisfied with ordinary and plain food, but allows them to eat at another man’s table. Their plain and natural meaning is: “you will be at liberty to live at the expense of others, so long as you shall be on this journey; for it is proper that those for whose benefit you labor should supply you with food.” Some think that they were intended to remove scruples of conscience, that the disciples might not find fault with any kind of food. But nothing of this kind was intended, and it was not even his object to enjoin frugality, but merely to permit them to accept of a reward, by living, during this commission, at the expense of those by whom they were entertained.

Matthew Henry
Luke 10:7-8
5. They must receive the kindnesses of those that should entertain them and bid them welcome, Luk_10:7, Luk_10:8. “Those that receive the gospel will receive you that preach it, and give you entertainment; you must not think to raise estates, but you may depend upon a subsistence; and,” (1.) “Be not shy; do not suspect our welcome, nor be afraid of being troublesome, but eat and drink heartily such things as they give; for, whatever kindness they show you, it is but a small return for the kindness you do them in bringing the glad tidings of peace. You will deserve it, for the labourer is worthy of his hire, the labourer in the work of the ministry is so, if he be indeed a labourer; and it is not an act of charity, but of justice, in those who are taught in the word to communicate to those that teach them” (2.) “Be not nice and curious in your diet: Eat and drink such things as they give (Luk_10:7), such things as are set before you, Luk_10:8. Be thankful for plain food, and do not find fault, though it be not dressed according to art.” It ill becomes Christ’s disciples to be desirous of dainties. As he has not tied them up to the Pharisees’ superstitious fasts, so he has not allowed the luxurious feasts of the Epicureans. Probably, Christ here refers to the traditions of the elders about their meat which were so many that those who observed them were extremely critical, you could hardly set a dish of meat before them, but there was some scruple or other concerning it; but Christ would not have them to regard those things, but eat what was given them, asking no question for conscience’ sake.

John Gill
Luk 10:7 And in the same house remain,…. Where the sons of peace are, and the peace rests, and into which you are invited, and kindly received and used:

eating and drinking such things as they give; or rather, “such things as are with them”, as the Vulgate Latin renders it; or “of that which is theirs”, as the Syriac version; all one, and with as much freedom, as if they were your own; the reason follows,

for the labourer is worthy of his hire; what you eat and drink is your due; what you ought to have; your diet is a debt, and not a gratuity; See Gill on Mat_10:10.

go not from house to house; as if fickle and inconstant, as if not satisfied with your lodging and entertainment, and as seeking out for other and better, or as if burdensome where they were; See Gill on Mat_10:11. The Jews have a proverb, expressing the inconvenience and expensiveness, and the danger of moving from place to place:

“he that goes, מבית לבית, “from house to house”, (loses his) shirt, (i.e. comes to distress and poverty,) from place to place (his) life (e);”

or he is in great danger of losing his life.

(e) Bereshit Rabba, sect. 39. fol. 34. 3.

A.T. Robertson
Luk 10:7
In that same house (en autei tei oikiai). Literally, in the house itself, not “in the same house” (en tei autei oikiai), a different construction. A free rendering of the common Lukan idiom is, “in that very house.”

Eating (esthontes). An old poetic verb estho for esthio that survives in late Greek.

Such things as they give (ta par’ auton). “The things from them.”

For the labourer is worthy of his hire (axios gar ho ergates tou misthou autou). In Mat_10:10 we have tes trophes autou (his food). 1Ti_5:18 has this saying quoted as scripture. That is not impossible if Luke wrote by a.d. 62. Paul there however may quote only Deu_25:4 as scripture and get this quotation either from Luk_10:7 or from a proverbial saying of Jesus. It is certainly not a real objection against the Pauline authorship of First Timothy.

Go not from house to house (me metabainete ex oikias eis oikian). As a habit, me and the present imperative, and so avoid waste of time with such rounds of invitations as would come.

Matthew 10:10

Catena Aurea transl. by John Henry Newman
Jerome: As He had sent the Apostles forth unprovided and unencumbered on their mission, and the condition of the teachers seemed a hard one, He tempered the severity of the rules by this maxim, “The labourer is worthy of his hire,” i.e. Receive what you need for your food and clothing. Whence the Apostle says, “Having food and raiment, let us therewith be content.” [1Ti_6:8] And again, “Let him that is catechized communicate unto him that catechizeth in all good things;” that they whose disciples reap spiritual things, should make them partakers of their carnal things, not for the gratification of covetousness, but for the supply of wants.

Chrys.: It behoved the Apostles to be supported by their disciples, that neither they should be haughty towards those whom they taught, as though they gave all, and received nothing; and that the others, on their part, should not fall away, as overlooked by them. Also that the Apostles might not cry, He bids us lead the life of beggars, and should be ashamed thereat, He shews that this is their due, calling them “labourers,” and that which is given their “hire.” For they were not to suppose that because what they gave was only words, therefore they were to esteem it but a small benefit that they conferred; therefore He says, “The labourer is worthy of his meat.” This He said not to signify that the labours of the Apostles were only worth so much, but laying down a rule for the Apostles, and persuading those that gave, that what they gave was only what was due.

Aug., Serm., 46: The Gospel therefore is not for sale, that it should be preached for reward. For if they so sell it, they sell a great thing for a small price. Let preachers then receive their necessary support from the people, and from God the reward of their employment. For the people do not give pay to those that minister to them in the love of the Gospel, but as it were a stipend that may support them to enable them to work.

Aug., De Cons. Evan., ii, 30: Otherwise; When the Lord said to the Apostles, “Possess not gold,” He added immediately, “The labourer is worthy of his hire,” to shew why He would not have them possess and carry about these things; not that these things were not needed for the support of this life, but that He sent them in such a way as to shew that these things were due to them from those to whom they preached the Gospel, as pay to soldiers. It is clear that this precept of the Lord does not at all imply that they ought not according to the Gospel to live by any other means, than by the contributions of those to whom they preached; otherwise Paul transgressed this precept when he lived by the labour of his own hands. But He gave the Apostles authority that these things were due to them from the house in which they abode. But when the Lord has issued a command, if it be not performed, it is the sin of disobedience; when He bestows a privilege, it is in any one’s power not to use it, and as it were to refrain from claiming his right.

John Calvin
Mat 10:10
10. For the laborer is worthy of his food.Christ anticipates an objection that might be made: for it might appear to be a harsh condition to travel through the whole of Judea without any provisions. Accordingly, Christ tells them, that they have no reason to dread that they will suffer hunger; because, wherever they come, they will at least be worthy of their food He calls them laborers, not that they resembled ordinary ministers, who labor in the Lord’s vineyard, and who, by planting and watering, bring it into a state of cultivation; but merely because they were the heralds of a richer and more complete doctrine. They did not at that time receive the office of preaching any farther than to render the Jews attentive to the preaching of the Gospel.

Matthew Henry
Matthew 10:10
2. They might expect that those to whom they were sent would provide for them what was necessary, Mat_10:10. The workman is worthy of his meat. They must not expect to be fed by miracles, as Elijah was: but they might depend upon God to incline the hearts of those they went among, to be kind to them, and provide for them. Though they who serve at the altar may not expect to grow rich by the altar, yet they may expect to live, and to live comfortably upon it, 1Co_9:13, 1Co_9:14. It is fit they should have their maintenance from their work. Ministers are, and must be, workmen, labourers, and they that are so are worthy of their meat, so as not to be forced to any other labour for the earning of it. Christ would have his disciples, as not to distrust their God, so not to distrust their countrymen, so far as to doubt of a comfortable subsistence among them. If you preach to them, and endeavour to do good among them, surely they will give you meat and drink enough for your necessities: and if they do, never desire dainties; God will pay you your wages hereafter, and it will be running on in the mean time.

John Gill
for the workman is worthy of his meat; which seems to be a proverbial expression, and by which Christ intimates, that they were workmen, or labourers in his vineyard, and they, discharging their duty aright, were entitled to food and raiment, and all the necessaries of life: this to have, was their due; and it was but a piece of justice to give it to them, and on which they might depend. So that this whole context is so far from militating against a minister’s maintenance by the people, that it most strongly establishes it; for if the apostles were not to take any money or provisions with them, to support themselves with, it clearly follows, that it was the will of Christ, that they should live by the Gospel, upon those to whom they preached, as the following words show: and though they were not to make gain of the Gospel, or preach it for filthy lucre’s sake; yet they might expect a comfortable subsistence, at the charge of the people, to whom they ministered, and which was their duty to provide for them.

Adam Clarke
The workman is worthy of his meat – Της τροφης αυτου, of his maintenance. It is a maintenance, and that only, which a minister of God is to expect, and that he has a Divine right to; but not to make a fortune, or lay up wealth: besides, it is the workman, he that labors in the word and doctrine, that is to get even this. How contrary to Christ is it for a man to have vast revenues, as a minister of the Gospel, who ministers no Gospel, and who spends the revenues of the Church to its disgrace and ruin!

Jamieson, Fausset, and Brown
for the workman is worthy of his meat — his “food” or “maintenance”; a principle which, being universally recognized in secular affairs, is here authoritatively applied to the services of the Lord’s workmen, and by Paul repeatedly and touchingly employed in his appeals to the churches (Rom_15:27; 1Co_9:11; Gal_6:6), and once as “scripture” (1Ti_5:18).

Albert Barnes
The workman is worthy of his meat – This implies that they were to expect a proper supply for their needs from those who were benefited. They were not to make “bargain and sale” of the power of working miracles, but they were to expect competent support from preaching the gospel, and that not merely as a gift, but because they were “worthy” of it, and had a right to it.

Marvin Vincent
The workman is worthy, etc. Mat_10:11, There abide, etc.
“The Teaching of the Twelve Apostles,” a tract discovered in 1873 in the library of the monastery of the Most Holy Sepulchre at Constantinople, by Bryennios, Metropolitan of Nicomedia, is assigned to the date of 120 a.d., and by some scholars is placed as early as 100 a.d. It is addressed to Gentile Christians, and is designed to give them practical instruction in the Christian life, according to the teachings of the twelve apostles and of the Lord himself. In the eleventh chapter we read as follows: “And every apostle who cometh to you, let him be received as the Lord; but he shall not remain except for one day; if, however, there be need, then the next day; but if he remain three days, he is a false prophet. But when the apostle departeth, let him take nothing except bread enough till he lodge again, but if he ask money, he is a false prophet.” And again (ch. 13): “Likewise a true teacher, he also is worthy like the workman, of his support. Every first-fruit, then, of the products of wine-press and threshing-floor, of oxen and sheep, thou shalt take and give to the prophets, for they are your high-priests….If thou makest a baking of bread, take the first of it and give according to the commandment. In like manner, when thou openest a jar of wine or oil, take the first of it and give to the prophets; and of money and clothing, and every possession, take the first, as may seem right to thee, and give according to the commandment.”

A.T. Robertson
For the labourer is worthy of his food (axios gar ho ergates tes trophes autou). The sermon is worth the dinner, in other words. Luke in the charge to the seventy (Luk_10:7) has the same words with misthou (reward) instead of trophes (food). In 1Ti_5:18 Paul quotes Luke’s form as scripture (he graphe) or as a well-known saying if confined to the first quotation. The word for workman here (ergates) is that used by Jesus in the prayer for labourers (Mat_9:38). The well-known Didache or Teaching of the Twelve (xiii) shows that in the second century there was still a felt need for care on the subject of receiving pay for preaching. The travelling sophists added also to the embarrassment of the situation. The wisdom of these restrictions was justified in Galilee at this time. Mark (Mar_6:6-13) and Luke (Luk_9:1-6) vary slightly from Matthew in some of the details of the instructions of Jesus.

Imprescindible herramienta de estudio biblico

e-Sword es una manera rápida y eficaz para estudiar la Biblia. e-Sword es rico en características y fácil de usar con más capacidades que usted esperaría en un paquete de software libre. El hecho de que e-Sword es libre, es sólo una de las bendiciones y no habla de la calidad del software. Me gano la vida escribiendo software y creo que han presentado mi mejor esfuerzo en esta tarea. El trabajo real, sin embargo, fue puesto en los hombres y mujeres de Dios que dedicó incontables años la creación de los textos que han sido puestos a disposición para nuestro beneficio.

En su servicio,

FOTOS

pagina de E-SWORD : http://www.e-sword.net/

como usar E-SWORD ?

Hay cuatro ventanas principales (véase la imagen abajo):
 

(1) LIBROS de la Biblia,

(2) VERSIONES de la Biblia,

(3) COMENTARIOS bíblicos,

(4) DICCIONARIOS bíblicos.

Primero, es necesario instalar el archivo “e-Sword v.7.9.8 application installation,” el cual se puede descargar desde AQUÍ.

Después, instale las Biblias, comentarios y diccionarios hallados en la columna a la izquierda o desde AQUI

Estudie la imagen abajo para familiarizarse con el formato de e-Sword. Por ahora, el interfaz del usuario está en inglés solamente. Use un diccionario inglés/español para aprender más acerca de las características del programa.

Se puede ajustar el tamaño de las ventanas. Con el programa abierto, simplemente ponga el cursor en la línea entre las ventanas del comentario y las versiones de la Biblia y notará que el cursor se convierte en dos flechitas separadas por dos líneas. Apriete el botón izquierdo del ratón y arrastre el cursor hasta conseguir el tamaño deseado. Para más información sobre esto, véase las palabras “ajustar tamaño” en la imagen abajo.

Si le gustaría cambiar el tipo de letras para visualizar mejor las palabras de las Biblias, comentarios y diccionarios, en el menú de e-Sword seleccione “Options” –> “Bible Font,” “Commentary Font” y “Dictionary Font.” Yo prefiero Trebuchet, 11 puntos, para los tres. También, he cambiado el tipo de los “ToolTip” a Trebuchet, 9 puntos. Los “ToolTips” son ventanitas que aparecen automáticamente cuando se coloca el cursor sobre las referencias bíblicas en los comentarios y diccionarios y sobre los números de los textos griegos.

Ne, niste zalutali na neki tehnički site koji promovira “Linux svetinju” (iako ja odavna radim samo na Linuxu). Riječ je o spin-offu (distribucija nastala na temelju druge distribucije) Ubuntua, maštovitog naziva Ubuntu Christian Edition. Popis stvari koje su tu dobiju je solidno očekivan:

1. Xiphos — software za proučavanje Biblije,
2. Dansguardian — sustav za “roditeljski nadzor” pristupa webu,
3. GnuCash — sustav koji pomaže pri baratanju s novcem,
4. GnomeOffice — solidno kvalitetna zamjena za M$ Office,
5. OpenSong — sustav za note, textove pjesama i sl.,
6. Wine — emulator Windowsa za one koji žele pokretati i Windows aplikacije,
7. E-sword — još jedan biblijski software,
8. i još mnogo toga!

Eh, sad, zlobnici bi odavde mogli komentirati prioritete: prvo Biblija, a odmah zatim cenzura (smatram da bi na djecu trebali paziti roditelji i dobar odgoj, a ne cenzorski programi!); na trećem mjestu, očito ciljajući na svećeničku populaciju ove antimaterijalne religije, nalazi se baratanje novcem.

Bilo kako bilo, ako se već nalazite na religijskoj Mračnoj Strani, evo Vam prilike za iskupljenje, da barem kompjuterski dođete na Svjetlu Stranu.

P.S. Baš me zanima imaju li i Amish edition…

e-Sword, The Sword of the LORD with an electronic edge. Click image to follow link to web site.

This afternoon Dr Franklin Jabini, who is the head of the Undergraduate School at the South African Theological Seminary, covered e-Sword as part of the Training and Equipping programme at Midrand Chapel.

I’ve been using the application for a few years, primarily as a quick search database, concordance and word study tool. Even being familiar with the interface I learnt one or two new features today, like:

• There’s a daily reading planner. Now I wouldn’t find it terribly useful as I follow a study plan but if byte [sic] sized chunks of Scripture are your thing then check out the tutorial to get started (follow the link in green).
• The Scripture memorization and prayer request tool also was new to me, but again I’ve kinda got something working for me in this department so I don’t see myself using these functions.
• The STEP reader was really interesting and when Franklin mentioned that John MacArthur’s entire New Testament commentary had been available in October for less than $50 I started to put a Christmas list together in mind .
• He also covered some of the search functionality that I was already familiar with and the repository for maps and graphics.
• The biggest take home for me was some insight into Robertson’s Word Pictures in the New Testament. Read the marketing blurb for the optional package. “Robertson’s magnum opus has a reputation as one of the best New Testament word study sets. Providing verse-by-verse commentary, it stresses meaningful and pictorial nuances implicit in the Greek but often lost in translation. And for those who do not know Greek, exegetical material and interpretive insights are directly connected with studies in the original text. All Greek words are transliterated.” I’ll be downloading it tonight.

John Wesley (pictured above) was a well known evangelism and proponent of Arminianism and one of the founders of the Methodist church. In contrast Arthur Pink was a evangelist and Biblical scholar known for his Calvinist and Puritanish teachings. Click image to enlarge.

Got access to the internet and capacity to download stuff? Go check out this free resource:

• The Base package is about 30MB.
• About 84 different Bible versions can be downloaded. (If Liezl reads this, I wouldn’t mind the paid for NASB for Christmas honey).
• There are a whole lot of free commentries available for download. Two words of caution. Firstly, most of the free downloads are material in the Public Domain. Now if you know me you know I love Public Domain tools, however these are old, so the language is sometimes unclear and the thought process is also sometimes disconnected from the 21st Century conversation. Secondly, this isn’t a Despensational, Calvinistic, Lordship Salvation information repository. As such there’s a degree of discernment needed when handling some of the content. For example John Wesley is found alongside Arthur Pink

Training and Equipping is held once a month at Midrand Chapel and is aimed at practical Christian living and tools. Last month 22 people headed to a mosque in Laudium to get some insight into Muslim living and faith as part of outreach and evangelism training. Midrand Chapel is in Pitzer Road, Glen Austin. Wanna find it:

View Larger Map

Know any another free tools I should be using?

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]]> http://jesuschrististheway.wordpress.com/2009/10/22/arabicesowrd/ Thu, 22 Oct 2009 09:50:14 +0000 Akristus_Anstee http://jesuschrististheway.wordpress.com/2009/10/22/arabicesowrd/ http://jovenesfb.wordpress.com/2009/10/20/biblia-en-tu-computadora/ Wed, 21 Oct 2009 01:03:35 +0000 Javier GP http://jovenesfb.wordpress.com/2009/10/20/biblia-en-tu-computadora/

” Libremente usted recibió, libremente dar.” (Mateo 10:8) Jesús nos dijo que ya que hemos sido benditos nosotros deberíamos bendecir a otros. ¡Estoy feliz en proveer una bendición a otros en forma libre de un software de estudio de la Biblia!; este programa que veremos en seguida se llama e-Sword, este sofware te permite usar libremente la Biblia, facil, rapido y sencillo… ya no tendras que usar el viejo modo de ver, copiar a la pc, ahora solo tendras que copiar desde el programa y pegar donde lo quieras usar, y ademas de esto es mas facil de buscar que en la Biblia fisica, y no tendras que pararte de tu asiento para leer la Biblia; Espero que este programa le sirva de gran ayuda y de Bendiciones diarias. Hasta luego… Hasta mi Proxima entrega de… Sofware.

Descargar

Fönstret för bibeltext – Menyn (2)

Vi fortsätter att se på de olika knapparna i bibelfönstrets meny. Genom att placera pekaren (utan att klicka) på de olika knapparna, kan du se namnet på dem.

Knappen Sök i bibeln (visas som en kikare) hoppas vi att du känner till vid det här laget, eftersom vi har talat om den i tidigare avsnitt.

Om du klickar på knappen Markera allt (knappen med bilden av ett dokument), markeras hela bibelfönstrets text. Du ser det genom att det blir blåfärgat. Du använder den om du vill kopiera hela bibelfönstrets text. För att få bort markeringen klickar du någonstans i bibelfönstret.

Knappen Kopiera (symboliserad med två dokument) är gråfärgad tills du markerar någon del av texten i bibelfönstret. När text är markerad visas knappen med två blåfärgade dokument. Prova att markera några ord i bibelfönstrets text genom att placera pekaren i början av ett ord, håll ner vänster musknapp och dra så långt som du vill markera. Klicka sedan på ”Kopiera”. Du ser inget hända, men om du öppnar ett ordbehandlingsprogram och provar att klistra in text, så ser du att den text som du markerade i bibelfönstret nu klistrats in i dokumentet.

Med knappen Kopiera bibelverser kan du kopiera en eller flera bibelverser, för att sedan kopiera in dem i t.ex. ett dokument. När du klickar på knappen visas en popup-ruta som i stort sett överensstämmer med popup-rutan för ”Skriv ut bibelverser”. Den knappen talade vi om i föregående avsnitt (14), så är du osäker kan du gå tillbaka dit.

Knappen Klistra in i studieanteckningar använder du för att klistra in text, som du har markerat i bibelfönstret, i ”Studieanteckningar”. Studieanteckningar finner du i menyn för Kommentarsfönstret. Vi återkommer senare med en beskrivning av detta.

Vi har nu kommit till knappen Markera referens. Den används till att färgmarkera text, dvs. motsvarande när du använder en färgpenna till att markera en text i din bibel. Innan du har markerat någon text i bibelfönstret är knappen gråfärgad, men när ett eller flera ord är markerade visas knappen med en gul markering bredvid en penna. Under pennan visas den färg som är vald för tillfället. Det innebär att innan du valt någon färg visas en vit färgmarkering nedtill på knappen.
Så här gör du:

• Markera några ord av texten i bibelfönstret, och klicka på den lilla nedåtpilen i högerkanten av knappen ”Markera referens”
• Du får upp en ruta där du kan välja vilken färg du vill använda. Klicka på någon av dem (men inte på vit färg)
• Nu är den text du markerade markerad med den färg som du valde
• Markera en ny text och titta på knappen ”Markera referens”. Den visar nu den färg du nyss valde. Om du klickar på den vänstra delen av knappen, dvs. på färgen och inte på nedåtpilen, markeras den nya texten med samma färg. Vill du i stället byta färg, klickar du på nedåtpilen och väljer den färg du vill ha
• För att ta bort en färgmarkering markerar du den och väljer vit färg

Knappen Stryk under referens gör precis det som namnet anger. Du använder den knappen för att göra understrykningar i bibeltexten, och den fungerar i princip likadant som knappen ”Markera referens”. Först markerar du de ord i bibeltexten som du vill ha understrukna, sedan klickar du på högra delen (nedåtpilen) av knappen ”Stryk under referens”. Klicka på den typ av understrykning som du vill ha, och genast visas de ord som du valt, som understrukna i bibelfönstret.
För att ta bort en understrykning markerar du texten, klickar på nedåtpilen på knappen, och väljer alternativet utan understrykning (längs till höger).

Knappen Zooma (ser ut som ett förstoringsglas med ett + i) används till att förstora texten i bibelfönstret. Klicka en gång för att förstora texten, och klicka en gång till för att få texten normalstor igen.

Knappen Dela ser ut som två rutor ovanpå varandra, och det är precis det som sker när du klickar på den. Bibelfönstret delas upp i två lika stora fönster. Det undre fönstret håller kvar texten där du började, samtidigt som du i det övre av fönstren kan gå till helt andra bibelställen eller bibelversioner.
För att återgå till ett enda fönster klickar du på knappen ”Dela” en gång till.

Fönstret för bibeltext – Menyn (1)

Det finns flera olika menyer. Nu ska vi se på den meny som finns i bibeltextfönstret.

Utöver bibelversionsknapparna, och knapparna ”Jämförelse” och ”Parallell”, som vi redan har kommenterat, finns följande knappar:

• Förhandsgranska
• Skriv ut bibelverser
• Sök i bibeln
• Markera allt
• Kopiera
• Kopiera bibelverser
• Klistra in i studieanteckningar
• Markera referens
• Stryk under referens
• Zooma
• Dela

Förhandsgranska (knappen med ett förstoringsglas över ett dokument, till vänster i menyn) visar vad som kommer att skrivas ut, och hur den utskrivna sidan kommer att se ut.
Prova gärna med att markera* lite olika text i bibelfönstret och sedan klicka på Förhandsgranska.

* Markering sker enklast genom att du håller ner vänster musknapp och drar musen till slutet av det som ska markeras. Det markerade området blåfärgas.

Skriv ut bibelverser (knappen med en skrivare) gör precis vad namnet säger.
När du klickar på knappen visas popup-rutan ”Skriv ut”. Aktuell bibelvers i bibelfönstret är förvald, och visas i popup-rutans fönster. Bibelreferens anges genom fem små rutor, var och en med en blå nedåtpil i högerkanten. Genom att använda de blå nedåtpilarna kan du ändra vilka bibelverser som ska skrivas ut.

Låt oss ta ett exempel:

• Markera Matt 1:1 i bibelfönstret, och klicka sedan på knappen ”Skriv ut bibelverser”.
• Popup-rutan visar följande referens: Matteusevangeliet 1 : 1 – 1 : 1 och texten visas i rutans fönster.
• Klicka på den blå nedåtpilen i den sista av de fem små rutorna (dvs. rutan med den sista 1:an), och klicka på 2. Nu visas både vers 1 och 2 i fönstret, och båda dessa verser kommer att skrivas ut när du klickar på knappen ”Skriv ut”.
• Genom att klicka i de olika rundlarna under ”Format” , kan du ändra formatering på den text som ska skrivas ut. Prova att klicka i de olika rundlarna, och se hur formateringen förändras.
• Under rubriken ”Alternativ” finns tre smårutor som du kan välja om de ska vara förbockade eller inte. Klicka i rutorna, en i taget, och se vad som händer.
• Det finns också en rubrik ”Avgränsningstecken” med två smårutor, ”Början” och ”Slutet”. Skriv in t.ex. en vänsterparentes i rutan ”Början” och en högerparentes i rutan ”Slutet”, och se vad som händer. Du kan naturligtvis skriva in vilka tecken du vill i de två rutorna.
• När du har fått allt som du vill ha det, klickar du på knappen ”Skriv ut”, men eftersom det här var ett exempel klickar du istället på knappen ”Avbryt”.

Fönstret för bibeltext – Att söka efter ord eller fraser (forts.)

Att använda knapparna ”Skriv ut” och ”Kopiera” i sökfönstret

I föregående avsnitt tittade vi på knappen för att göra sökresultat till en bibelverslista. Bredvid den knappen finns det två ytterligare knappar, en med en skrivare som symbol och en med två dokument. Dessa kan du använda till att skriva ut resp. kopiera sökresultat.

Så här använder du knappen ”Skriv ut”:

1. Gör en sökning i sökfönstret, så att du får fram en lista med sökträffar.
2. Klicka på knappen med en skrivare (längst till höger i sökfönstet, strax ovanför mitten).
3. Du får fram ett nytt fönster ”Skriv ut”.
4. Det finns tre rubriker: Alternativ, Avgränsningstecken och Format.
5. Under rubriken Alternativ finns “Förkorta boknamn” förbockat. Klicka i rutan, så att den gröna bocken försvinner, så ser du hur bibelboknamnet skrivs ut, dvs. det står t.ex. ”Matteusevangeliet 1:1” i stället för ”Mat 1:1”.
6. Klicka nu i de andra rutorna för att se vilken förändring det inebär.
7. Under rubriken Avgränsningstecken finns två rutor, ”Början” och ”Slutet”. Skriv in en vänsterparentes i rutan ”Början” och en högerparentes i rutan ”Slutet”. Du ser nu att bibelreferensen visas i en parentes. Prova att skriva in andra tecken i rutorna, t.ex. ”<” och ”>”.
8. Under rubriken Format finns flera rundlar. Prova att klicka i dem, en efter en, och se hur layouten förändras. Prova gärna, när du klickat i en rundel, att klicka på de olika alternativen under Alternativ.
9. Längst ner i ”Skriv ut – fönstret” finns en ruta ”Lägg till kommentarens anteckningar”. Om du klickar i rutan, så att den förbockas, kommer en ev. kommentar i kommentarsfönstret att läggas till texten som ska skrivas ut.
10. När du har gjort de ändringar som du vill ha, kan du sedan klicka på Skriv ut.

Så här använder du knappen ”Kopiera”:

När du klickar på knappen Kopiera får du upp ett fönster ”Kopiera bibelverser” som är nästan identiskt med fönstret ”Skriv ut” som vi just har beskrivit. Enda skillnaden är att det finns en knapp ”Klistra in i studieanteckningar”. Genom att klicka på den förs listan med sökresultat över till fliken ”Studieanteckningar” i Kommentarsfönstret (Vi återkommer med beskrivning av både Studieanteckningar och Kommentarsfönster)
När du gjort de ändringar som du vill ha, kan du sedan klicka på knappen Kopiera. Sedan kan du t.ex. klistra in texten i ett Wordsdokument, eller vilket ordbehandlingsprogram du nu använder.

Fönstret för bibeltext – Att söka efter ord eller fraser (forts.)

Att använda knappen Lägg till sökresultat i bibelverslistan i sökfönstret

Om du tar fram sökfönstret (genom att t.ex. klicka på kikarsymbolen), ser du tre knappar till höger strax ovanför mitten. De illustreras med resp. en bibel, en skrivare och två dokument. Om du placerar pekaren på knappen med en bibel får du upp texten ”Lägg till sökresultat i bibelversslistan”. Vi ska nu använda oss av den knappen.

• Ta fram sökfönstret, och gör en sökning på ordet rättfärdighet
• När du fått fram sökresultatet (223 bibelverser om du sökt i Svenska Folkbibeln), klickar du på knappen med en bibel (OBS! Vi talar om knappen i sökfönstret. Det finns en knapp med en bibel uppe i menyn också).
• Du får upp en ruta ”Konvertera sökningen till bibelverslistan”. Där ser du en lista på samtliga sökresultat. Före varje sökresultat i listan finns en liten ruta med en grön bock inuti. Genom att klicka i rutorna kan du avmarkera verser. Testa gärna att klicka, först en gång för att ta bort den gröna bocken, och sedan för att få den tillbaka igen. Vi väljer att behålla samtliga sökresultat.
• Se till att rundeln Skapa är markerad. I rutan bredvid står det ”’rättfärdighet’ search results”. Du kan förslagsvis ändra texten där till Rättfärdighet.
• Klicka nu på OK. Sökfönstret blir kvar, men det andra fönstret försvinner. Klicka på Avbryt i sökfönstret, så att även det försvinner.
• Uppe i menyn ser du en knapp med en bibel. Klicka på den knappen. Du får upp ett fönster som heter Bibelverslista. I rutan för Bibelverslistor se du nu att det står Rättfärdighet (eller ”’rättfärdighet’ search results” om du inte gjorde någon ändring tidigare). Du ser också en lista med 223 bibelverser som innehåller ordet rättfärdighet.

Till skillnad från Söklistan, som vi talade om i avsnitt 11, försvinner inte Bibelverslistan när du avslutar programmet. Du har alltså en permanent lista med bibelställen som innehåller ordet rättfärdighet.

Skulle du vilja ta bort listan gör du följande:

• Klicka på knappen med bibeln i menyn
• Ta fram listan Rättfärdighet
• Klicka på knappen Ta bort
• Du får upp en ruta där du tillfrågas om du är säker på att du vill ta bort listan. Klicka Ja.

e-Sword (Espada Electrónica) es un programa gratuito pensado para ayudarte en el estudio de la Biblia.

e-Sword es una rápida y efectiva manera de estudio bíblico. e-Sword está ricamente y amigablemente con muchas capacidades que un simple programa puede darle. El punto es que e-Sword es gratuito lo cual es una bendición para su estudio bíblico. Este programa fue creado por el aporte inmenso de hombres y mujeres de Dios que aportaron con sus textos para el beneficios de todos.

Tiene 3 secciones principales

1. La Biblia (en múltiples versiones)
2. Diccionarios
3. Comentarios bíblicos

Además cuenta con otras herramientas útiles como tópicos donde podemos leer libros electrónicos, devocionales, mapas y demás.

Descargar

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http://rapidshare.com/files/281548946/BIBLIA.part7.rar

http://rapidshare.com/files/281507080/BIBLIA.part8.rar

Det har kommit en ny version, v9.5.1, av bibelprogrammet e-sword.

Du som redan har e-sword kan enkelt uppdatera till den nya versionen.
Om du inte har bibelprogrammet sedan tidigare kommer du automatiskt att få den senaste versionen vid nedladdning av programmet.

Nyheter i version v9.5.1

Det är två skillnader mellan v9.0.3 och v9.5.1:

• Den första skillnaden är att de olika fönstren (bibelfönstret, kommentarfönstret, och ordboksfönstret) är flyttbara. Du kan med andra ord skapa den design som du trivs bäst med.
• Den andra skillnaden är att man nu har återinfört en kolumn där man lätt klickar fram det bibelställe man vill arbeta med. En sådan kolumn fanns tidigare, togs bort i senare versioner, men har alltså nu återinförts.

Hur man uppdaterar till v9.5.1

Vi förutsätter att du har e-sword v9.0.3 sedan tidigare, och att du har svensk meny.

Du som har en äldre version än v9.0.1 av e-sword bör tänka på att du kommer att bli tvungen att ladda ner alla tilläggsmoduler, dvs. biblar, kommentarer, ordböcker m.m. om du uppdaterar till den nya versionen.
Du kan enkelt kolla vilken version du har genom att klicka på Hjälp i menyn och sedan klicka på Om e-sword.

För dig som vill ladda ner programmet för första gången finns en beskrivning hur du ska gå till väga. Klicka här för att komma dit.

Så här uppdaterar du till v9.5.1:

1. Se till att du är online
2. Klicka på Hämta i menyn
3. Klicka på e-sword uppdateringar …
4. Klicka på den blå nedåtpilen efter e-Sword v9.5.1 application installation
5. Du får en installatonsikon som du ska klicka på. Sedan gör du följande:

• Klicka på Kör
• Klicka på Next
• Klicka i rundeln ”I accept the terms …” och klicka på Next
• Klicka på Next
• Klicka på Next
• Klicka på Install
• Programmet installeras. Det kan ta lite tid.
• Klicka på Finish
• Du får upp en ruta som meddelar att du måste starta om datorn. Klicka Yes för att starta om nu, eller No för att starta om datorn senare.

Du kan behöva ladda ner svensk text igen, och du kan läsa här , en bit ned i texten, hur du gör för att få svenska menyer.

Hur man flyttar de olika fönstren

Vi förutsätter att du nu har laddat ner v9.5.1 och att du har svensk meny.

Varje fönster består av:
• en ruta (storleken kan variera)
• En blå rubriklist (mörkare blå när fönstret är aktivt)
• En knapp längst till höger i rubriklisten
• Grå kantlister

Låt oss arbeta med fönstret Ordböcker, och vi börjar med att klicka på rubriklisten för att göra fönstret aktivt. Rubriklisten blir mörkare blå.

Förstora eller förminska fönstret

Placera pekaren, utan att klicka, på en av fönstrets grå sidolister så att pekaren byter utseende till två motstående pilar med två parallella linjer emellan. Tryck nu ner vänster musknapp, och håll den nere, medan du drar musen åt ena eller andra hållet. Sidolisten flyttas nu, och fönstret blir antingen större eller mindre. När du är nöjd släpper du musknappen, och listen stannar på det nya stället.

Flytta hela fönstret

Placera pekaren någonstans på den blå rubriklisten, håll ner vänster musknapp, och dra. Fönstret kan nu flyttas, men du ser det inte följa musens rörelse. När du har flyttat musen en liten bit, fortfarande med vänster musknapp nedtryckt, ser du plötsligt ljusblå pilar, upptill, nedtill, och till höger och vänster. För nu pekaren till pilen längst till vänster, och släpp. Ordboksfönstret finns nu längst till vänster.

Nu ska vi flytta ordboksfönstret från vänsterkanten, och lägga det under bibelfönstret. Klicka återigen på den blå rubriklisten och håll vänster musknapp intryckt. När du drar pekaren in i bibelfönstret ser du återigen de fyra ljusblå sidopilarna, men nu ser du också en ljusblå symbol som består av en rund ring omgiven av fyra pilar. För pekaren till symbolens nedåtpil och släpp musknappen. Nu finns fönstret under bibelfönstret.

Nästa steg blir att förstora eller förminska ordboksfönstret, genom att klicka på den grå listen ovanför den blå rubriklisten, hålla ner vänster musknapp, och dra listen nedåt eller uppåt.

Använda knappen i rubriklisten

Klicka på knappen till höger på rubriklisten. Fönstret försvinner, men i stället finner du en liten lodrät ruta, i vilken det står Ordböcker, uppe till vänster på skärmen. För pekaren (utan att klicka) till rutan. Då kommer fönstret för ordböcker upp, men försvinner igen när du tar bort pekaren.
Peka återigen på den lilla rutan, och medan du har fönstret öppet, klicka på knappen i rubriklisten. Då hoppar fönstret tillbaka till sin ursprungliga plats.
Du kan använda denna möjlighet om du vanligtvis inte använder dig av ordboksfönstret men någon gång vill titta på ett ords betydelse. På så sätt får du mer utrymme för de andra fönstren.

Ett förslag hur man kan sortera de olika fönstren

Lägg kolumnen Slå upp bibelreferens ligga som en liten ruta uppe till vänster (använd knappen i rubriklisten för att få den dit). När du behöver plocka fram ett bibelställe pekar du bara på knappen så kommer bibelreferenserna upp.

Låt bibelfönstet vara ganska stort och gå uppifrån menyn ända ned.

Lägg kommentarfönstret ovanför ordboksfönstret i högerkanten, och låt kommentarfönstret vara större än ordboksfönstret.

Detta är bara ett förslag på hur du kan göra. Kanske vill du sortera fönstren på ett helt annat sätt.

Fönstret för bibeltext – Att söka efter ord eller fraser (forts.)

Att använda knappen Godkänn i sökfönstret

• Ta fram sökfönstret, och gör en sökning vilken som helst
• Klicka på knappen Godkänn
• Sökfönstret försvinner och du får i stället sökresultatet i en ruta uppe i menyn. Rutan har kikarsymboler på var sida. Första sökträffen visas också som aktiv vers i bibelfönstret, och sökordet är markerat.
• Klicka på rutans blå nedåtpil så får du en förteckning över alla sökträffarna. Klicka på någon av sökträffarna så blir den versen aktiv i bibelfönstret.
• Till höger om rutan uppe i menyn ser du en kikare med en blå högerpil under. Klicka på den så visas nästa sökträff som aktiv vers i bibelfönstret.
• I stället för att klicka till höger om rutan, kan du använda funktionstangenten F3 på tangentbordet.
• Välj nu en annan bibelversion, t.ex. KJV i stället för SFB. Söklistan uppe i menyn finns kvar, och du kan fortsätta att plocka fram sökresultaten, men nu i den andra versionens översättning.

Observera att söklistan bara finns kvar i rutan uppe i menyn tills du antingen söker på nytt, eller stänger programmet.

Hebrews 12:14-17

“Follow peace with all men, and holiness, without which no man shall see the Lord: 15 Looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled; 16 Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright. 17 For ye know how that afterward, when he would have inherited the blessing, he was rejected: for he found no place of repentance, though he sought it carefully with tears.”  Hebrews 12:14-17 (KJV)

OUTLINE -
I.  A PURSUIT OF PEACE AND HOLINESS (v. 14).
II.  TAKING OVERSIGHT OVER ONE’S LIFE IN MATTERS OF GRACE (v15).
III.  BE AWARE – BE WARNED OF THE “ROOT OF BITTERNESS” WHICH IS PUFFED UP TROUBLING YOU (v. 15). Deut. 29:18
IV.  THE EXAMPLE OF ESAU/EDOM DESIRING GOD’S BLESSING WITHOUT GOD (v. 16).
V.  THE TRAGEDY OF BLESSING WITHOUT GOD (v. 17).

In previous verses of Hebrews 12 we are told not “to despise the chastening of the Lord”.  The chastening of the Lord could be called His discipline, correction, or discipling.  After reading something I believe was Charles H. Spurgeon saying, “God will not allow His children to sin successfully”, that has been in my mind from the day I read it.  I believe it to be a true saying.  Though you will not find those words spoken or written that way in Scripture; it does seem that the principle of that is spoken of in the verses we look at today, and those few preceding them.

A brother in Christ has called it “God’s Discipleship” when he is making us holy, and pursuing peace.  One great achievment or failure to succeed in the Christian life would be to fail at sin.  Now, wouldn’t that be a great achievement as a child of God?

People are pursuing all sorts of things.  Success in employment, success on the job, a bank account with money left over after the bills are paid, health, personal recognition, popularity, prestige, power… you get the idea.  Godliness is not so much sought after, even by those who profess to be Christians.

A PURSUIT OF PEACE AND HOLINESS (v. 14).  Peace is a topic of much talk, and use of many words; however it doesn’t seem real close in the realm of the political world, and at times the religious world.  One thing I think I know and that is those who know the Prince of peace – Jesus Christ are at peace with God, and one another.  It is the “peace that passes all understanding” which “Keeps our hearts and minds through Christ Jesus” (Philippians 4:7 KJV).

“G1515
εἰρήνη
eirēnē
i-rah’-nay
Probably from a primary verb εἴρω eirō (to join); peace (literally or figuratively); by implication prosperity: – one, peace, quietness, rest, + set     at one again.” From e-Sword Strongs

Being at peace with God, “at one” with God, “walking with God”, in agreement with Him (Amos 3:3) is the greatest and best thing that has ever happened to mankind.  Anyone who has not made peace with God will not be at peace with anyone else.  That tells us much about ourselves. Doesn’t it?  “Turning the other cheek” can only come from an individual at peace with God.  Loving the unlovable comes from a heart at peace with Jehovah.  Those who are truly merciful, and have obtained mercy have the peace of God.

It is because one has been “Justified by faith” that one can “have peace with God through our Lord Jesus Christ (Romans 5:1).  This peace will also lead us into holiness; and the penman of the Hebrews Letter tells us “without which no one shall see the Lord”.  The word “Holy” is given this meaning in Strongs

“G38
ἁγιασμός
hagiasmos
hag-ee-as-mos’
From G37; properly purification, that is, (the state) purity; concretely (by Hebraism) a purifier: – holiness, sanctification.”
From e-Sword Strongs

Peace and holiness are God’s to give.  They come from the death, burial and resurrection of His Son Jesus Christ; paying the price for our sins Himself, taking their guilt, condemnation, and power away; rising to life victorious over them, declaring Himself to be whom He said He was and is; the Great I am.

TAKING OVERSIGHT OVER ONE’S LIFE IN MATTERS OF GRACE (v. 15). We are living in a day very much in need of personal oversight.  Many not wanting to take personal responsibility for their actions, behavior, words, or otherwise.  Those who are Christian need very much to be leaders in this matter.  Taking the oversight in matters of grace.  Lest we be the cause, or a catalyst of others falling.

The duty of the Christian; leader, teacher, person in the pew; is to be on watch, guarding one’s own heart and life, and the lives of others.  Part of “shepherding” is to keep the younger from straying, and going over the edge endangering their lives and/or the lives of others.

If we see any of the brethren straying we can, should, and will guide them back to the straight and narrow path that is the right one.  The path is not without effort, nor pain, but it is a path with destination and that destination is into the presence of God for all eternity.

“G1983
ἐπισκοπέω
episkopeō
ep-ee-skop-eh’-o
From G1909 and G4648; to oversee; by implication to beware: – look diligently, take the oversight.”  e-Sword

BE AWARE – BE WARNED OF THE “ROOT OF BITTERNESS” WHICH IS PUFFED UP TROUBLING YOU (v. 15).  Moses wrote by the Spirit of God on this same matter when he penned, “Lest there should be among you man, or woman, or family, or tribe, whose heart turneth away this day from the LORD our God, to go and serve the gods of these nations; lest there should be among you a root that beareth gall and wormwood…”  Deuteronomy 29:18 (KJV)

I grew up around trees.  We have had trees all around us.  Oak trees (of various kinds), cedar trees, maple trees, apple trees, peach trees, Walnut trees, Hickory trees, Ash and elm trees, and if I could name them all I probably would.  The thing I want to illustrate here is the root system.  In many cases these trees have more of what cannot be seen under the ground, supporting through the feeding, providing foundation, and strength against strong winds; than that which can be seen above ground.  What the writer of Hebrews and Moses of Deuteronomy is warning about is that which cannot be seen if in bitterness is very destructive.

This “root of bitterness” is a poison which can suddenly come to the surface and ruin you.  If the root of a tree gets something poisonous it will kill the tree.  This bitterness, this bane can lead to all kinds of immorality and evil in one’s life.  Evidently that is what the writer is saying concerning Esau.

“All it takes for a grudge to grow is for the one who is holding it to keep nursing it.”  I am not sure that this is a correct quotation, or who said it, but it is still the truth.  Bitterness is the root of evil, and for evil grudges to grow they must be nursed.  Feeding, coddling, cherishing those bitter feelings.  Saying things like, “I can never forgive that person”.  Anyone who has ever said that was mistaken, and/or have never been forgiven.

This “bitter root” nursed, and cherished by its holder will one day have this poisonous root spring, explode onto the scene, and it will not be a pleasant scene for the holder of that grude.  As long as that grudge is nursed, cherished, coddled like one’s baby there will be no relief from guilt, sin, shame, or anger, and destruction.

THE EXAMPLE OF ESAU/EDOM DESIRING GOD’S BLESSING WITHOUT GOD (v. 16).  Esau, the first born son of Isaac was a man with a bitter root, and he never let it die.  It was passed on to his children (Genesis 36:8, 19).  How do we know this?  Because of Edom.  Edom  hated the children of Israel (Numbers 20:17-21).  Where did this innate bitterness, anger, envy, and hatred come from?  There is one conclusion to that; and that is from their father; Esau.

Esau had not only given up his birthright for a “bowl of beans”, but he had evidently been a very immoral rascal.  Giving himself to various immoral activities with the women of foreign tribes whom his people had been forbidden to have relations with.  John Gill wrote this concerning Esau,

“Heb 12:16 – Lest there be any fornicator or profane person,…. The first of these is guilty of a sin against the second table of the law, as well as against his own body; and which is opposed to the holiness the apostle had before exhorted to; such who are guilty of it, are not to be continued in the communion of the church; and it is a sin, which, lived in not repented of, excludes from the kingdom of heaven: the latter is one who is a transgressor of the first table of the law; who is an idolater, a swearer, a despiser of public worship and ordinances, and who behaves irreverently in divine service, and mocks at the future state, as Esau; to whom both these characters seem to belong: and this agrees with what the Jews say concerning him: they have a tradition (w), that he committed five transgressions on the day he came out of the field weary.

“He committed idolatry: he shed innocent blood; and lay with a virgin betrothed; and denied the life of the world to come (or a future state); and despised his birthright.”

It is elsewhere (x) a little differently expressed.

“Esau, the wicked, committed five transgressions on that day: he lay with a virgin betrothed; and killed a person; and denied the resurrection of the dead; and denied the root, or foundation, (i.e. that there is a God,) and despised his birthright; and besides, he desired his father’s death, and sought to slay his brother.”

It is common for them to say of him, that he was an ungodly man; and particularly, that he was a murderer, a robber, ונואף, “and an adulterer” “
The (w) being (“Targum Jon. ben Uzziel in Gen. xxv. 29.”), and the (x) being (Shemot Rabba, sect. I. fol. 89. 3. T. Bab. Bava Bathra, fol. 16. 2.). From e-Sword Commentary by John Gill.

THE TRAGEDY OF BLESSING WITHOUT GOD (v. 17).  Esau lived on in immoral conduct.  He had sought forgiveness from his father Isaac for his selling of the birthright, and with tears, but to no avail (2 Corinthians 7:9-10).  His “repentance” was not a real repentance which would get forgiveness, but only sorry he got caught with his “hands in the cookie jar, and still wanted the cookie”.  He wanted the blessing of God without wanting God.  That is typical of many who profess Jesus as Savior today and probably in any era of time since the death, burial and resurrection of Jesus.  As long as things go well; as long as the blessings pour in; as long as there is good health; as long as there is wealth at their disposal; and no sorrow, then all is well with the “faith”.

Because of the sin of Edom, Edom has no place in the future (Ezekiel 32:29;  Joel 3:19).  That is not the desire of God’s heart to have His children pass along the envy, hatred, bitterness, and anger to our children and/or to the rest of the world that is already perishing.

SUMMARY -

i.  The pursuit of peace and holiness is the pursuit of all Christians, and one obtained only through faith in Christ the Lord.

ii.  Those in pursuit of peace and holiness will take oversight of their behavior, words, actions; and feed themselves daily in the word of God, prayer, and holy life pursuits.

iii.  The ones in pursuit of peace and godliness will be aware of the root of bitterness, guard against bitterness, and its poisonous, disastrous, death which it brings with it where ever it springs up.

iv.  Peace and holiness leads to peace and life; and makes for peace with all people (Proverbs 16:17).

-Tim A. Blankenship

This is the my study notes for the message for Sunday morning September 13, 2009

Fönstret för bibeltext – Att söka efter ord eller fraser (forts.)

Vi ska nu använda bibelversionen KJV+, som följde med e-sword när du installerade programmet. Bibeltexten är förstås på engelska i KJV+.

Att använda KJV+

1. Öppna e-sword och klicka på knappen KJV+ för att göra den bibelversionen aktiv.
2. Välj Joh 3:16 till aktivt bibelställe.
3. Texten är röd, eftersom det är ett Jesuscitat, och orden följs av en grön beteckning bestående av en bokstav och några siffror.
4. För pekaren, utan att klicka, till G2889 efter ordet world.
5. Det kommer upp en popup-ruta med en förklaring till det grundtextord som där har översatts world. Vi ser att grundtextordet är grekiskans kosmos, och vi får en förklaring av ordet.
6. Klicka nu på G2889. Popup-rutan försvinner, och texten vi läste i rutan dyker nu i stället upp i fönstret för uppslagsord, under bibelfönstret.

Använda KJV+ för att söka efter grundtextord

7. Högerklicka på G2889
8. Du får upp en ruta där första valalternativ är ”Snabbsök på: G2889”. Följ det valet åt höger med pekaren, och sedan ned till Nya testamentet. Vänsterklicka där.
9. Du får upp sökrutan, och du får nu en förteckning över samtliga bibelställen där grundtextordet kosmos förekommer.

Fönstret för bibeltext – Att söka efter ord eller fraser (forts.)

Vi ska nu se på hur man använder höger musknapp för att söka efter ett visst ord eller en fras.

I följande exempel använder vi oss av SFB (Svenska Folkbibeln), och vi har Joh 3:16 framme i bibelfönstret.

Sökning efter ett ord genom att använda höger musknapp

1. Placera pekaren på ordet världen i Joh 3:16, och klicka med höger musknapp. En snabbmeny dyker upp.
2. Första valet i menyn är ”Snabbsök på: världen”. Placera pekaren där, så att ytterligare en ruta kommer upp.
3. För pekaren åt höger, in i den mindre rutan, och sedan nedåt tills valet ”Nya testamentet” markeras. Klicka där med vänster musknapp.
4. Nu får du upp sökfönstret, precis som om du hade klickat på kikaren i menyn. Sökordet världen är redan ifyllt, och eftersom vi valde att söka i NT så är den rundeln markerad.

Vi ska också se hur man, med musens högerknapp, söker på en fras i en bibeltext.

Sökning efter en fras genom att använda höger musknapp

1. Placera pekaren framför ordet den (i Joh 3:16), tryck ner vänster musknapp, och dra pekaren åt höger tills orden den som tror är markerade (blåfärgade).

2. Sätt pekaren någonstans inom det markerade området, och klicka med höger musknapp.
3. Snabbmenyns första val är nu ”Snabbsök på markerad fras”. Följ med pekaren åt höger, och ner till ”Nya testamentet”. Klicka med vänster musknapp.
4. Det sökfönster som kommer upp är inställt för sökning på den exakta frasen den som tror.

Fönstret för bibeltext (forts.)

Att söka efter ord eller fraser.

Vi ska nu se hur vi söker efter ett ord i ett begränsat antal bibelböcker.

(Vi använder SFB [Svenska Folkbibeln] som aktiv bibelversion, men det går bra med Bibeln [1917 års översättning] också. Använder du i stället en engelsk bibelversion får du naturligtvis söka efter ett engelskt ord).

Så här gör du för att söka efter ett ord i evangelierna

1. Ta fram sökrutan, och skriv ordet tro i fältet för sökord.
2. I fältet för Sökningens omfång ser du två rutor med rullmeny. I den första rutan står det 1 Moseboken. Klicka i rutan, eller på den blå pilen, bläddra ner till Matteusevangeliet och klicka på det.
3. I den andra rutan står det nu också Matteusevangeliet. Klicka i rutan, bläddra ner till Johannesevangeliet och klicka på det
4. Lägg märke till att det inte finns någon markering i rundlarna (för Hela bibeln, GT och NT), och det ska det heller inte finnas i den här sökvarianten.
5. Klicka på Sök.
6. Vi får 86 sökträffar, dvs. 86 bibelverser i evangelierna innehåller ordet tro.

Vi ska också använda den här metoden för att söka efter ordet tro i en enda bibelbok.

7. Du har redan ordet tro inskrivet som sökord
8. Efter förra sökningen står det Matteusevangeliet i den första rutan (den ruta som beskrivs under punkt 2 härovan). Klicka i rutan, bläddra ner till Apostlagärningarna och klicka där.
9. Nu står det Apostlagärningarna i den andra rutan också. Lämna den orörd.
10. Klicka på Sök
11. Vi får 34 sökträffar, dvs. 34 bibelverser i Apg. innehåller ordet tro.

Fönstret för bibeltext (forts.)

Att söka efter ord eller fraser.

Vi har hittills sökt med ett ord åt gången, förutom när vi har gjort delsökning. Nu ska vi söka dels efter bibelverser som innehåller två eller flera ord som vi specificerat i fältet för sökord, och dels efter bibelverser som innehåller en viss fras.

(Vi använder SFB [Svenska Folkbibeln] som aktiv bibelversion)

Så här gör du för att söka med två eller flera ord

1. Ta fram sökrutan, och skriv orden rättfärdig och tro i fältet för sökord.
2. Kolla i rutan Sökkriterier att det står Sök efter samtliga ord.
3. Vi söker enbart i NT, så klicka i den rundeln.
4. Klicka på Sök
5. Vi får 6 sökträffar, dvs. 6 bibelverser i NT innehåller både ordet rättfärdig och ordet tro.

6. Nu ändrar vi i rutan Sökkriterier och väljer Sök efter något av orden
7. Klicka på Sök igen
8. Vi får nu 242 sökträffar, dvs. det finns 242 bibelverser i NT som innehåller antingen ordet rättfärdig eller ordet tro.

Så här söker du efter en fras

1. Se till att ha sökrutan uppe, och skriv in frasen rättfärdig genom tro i sökfältet
2. Välj Sök efter den exakta frasen i Sökkriterier
3. Se till att rundeln för sökning i NT är markerad
4. Klicka på Sök
5. Vi får bara en sökträff. Endast Rom 3:28 innehåller frasen rättfärdig genom tro

Fönstret för bibeltext (forts.)

Att söka efter ord eller fraser.

I förra avsnittet talade vi om hur man delsöker efter ett ord, och vi använde ”rättfärdig” som exempel. Vi fick då fram 642 bibelställen. Det kan vara bra att göra träfflistan lite mindre, så att den blir mer lätthanterlig. Det gör vi genom att Exkludera.

Så här gör du för att exkludera

1. Precis som tidigare klickar du på kikaren eller trycker tangentkombinationen CTRL S.
2. Sökrutan kommer upp, och du skriver rättfärdig i fältet för sökord.
3. Välj att söka i hela bibeln
4. Klicka i den lilla rutan vid Delsökning så att det blir en grön markering där.
5. Klicka i det tomma fältet bredvid Exkludera och skriv ordet rättfärdiga där
7. Klicka nu i rutan Sök
8. Du får en förteckning på 538 bibelverser. Det är fortfarande många, men i alla fall 104 färre än om du inte exkluderat ”rättfärdiga”.
9. Klicka nu åter i fältet för exkludera, strax efter ordet rättfärdiga. Gör ett mellanslag, och skriv dit ordet rättfärdigheten (var noga med att klicka EFTER den tidigare texten i fönstret, så att inte det tidigare ordet blåfärgas (dvs. markeras).
10. Klicka återigen på Sök
11. Nu får du 515 sökträffar
12. Vi gör ännu en exkludering, och skriver in, efter ett mellanslag, ordet rättfärdige
13. Klicka ännu en gång på Sök
14. Förteckningen har nu krympt till 435 bibelställen, från att ha varit 642 från början.

Man kan lägga till hur många ord som helst i fönstret för exkludera. Observera också att det kan vara helt andra ord än former av sökordet, som vi exkluderar. Vi tar med ett exempel även på detta.

15. Klicka efter ordet ”rättfärdige” i fönstret för Exkludera. Gör ett mellanslag, och skriv in ”tro”
16. Klicka på Sök
17. Nu får du 426 sökträffar, dvs. alla bibelverser som innehåller någon form av ordet rättfärdig, men samtidigt inte innehåller orden rättfärdiga, rättfärdigheten, rättfärdige eller tro.

(Vill du gå tillbaka till tidigare undervisningsavsnitt? Du får fram de olika undervisningsavsnitten i följd (det senaste överst) om du klickar på e-sword under rubriken Kategorier till höger)