Bible Talk

Isa_28:26 For his God doth instruct him to discretion, and doth teach him. 

Psa_16:7 I will bless the LORD, who hath given me counsel: my reins also instruct me in the night seasons.

Psa_32:8 I will instruct thee and teach thee in the way which thou shalt go: I will guide thee with mine eye.

Deu_4:36 Out of heaven he made thee to hear his voice, that he might instruct thee: and upon earth he shewed thee his great fire; and thou heardest his words out of the midst of the fire.

Neh_9:20 Thou gavest also thy good spirit to instruct them, and withheldest not thy manna from their mouth, and gavest them water for their thirst.

Pro_1:7 The fear of the LORD is the beginning of knowledge: but fools despise wisdom and instruction.

Pro_1:8 My son, hear the instruction of thy father, and forsake not the law of thy mother:

Pro_4:1 Hear, ye children, the instruction of a father, and attend to know understanding.

Pro_4:13 Take fast hold of instruction; let her not go: keep her; for she is thy life.

Pro_5:12 And say, How have I hated instruction, and my heart despised reproof;

Pro_5:13 And have not obeyed the voice of my teachers, nor inclined mine ear to them that instructed me!

Pro_5:23 He shall die without instruction; and in the greatness of his folly he shall go astray.

Pro_6:23 For the commandment is a lamp; and the law is light; and reproofs of instruction are the way of life:

Pro_8:10 Receive my instruction, and not silver; and knowledge rather than choice gold.

In the first reading, the Korah joined with the Dathan and Abiram, and 250 chieftains of the Israelite community to revolt against Moses. Korah and his band asked Moses and Aaron why they placed themselves above the rest of the community, for the entire congregation is holy. Moses told Korah and his band to take their fire pans and put fire and incense on them before God. Moses sent for Dathan and Abiram, but they refused to come.

Second reading — Numbers 16:14–19

In the second reading, the next day, Korah and his band took their fire pans and gathered the whole community against Moses and Aaron at the entrance of the Tabernacle.

Third reading — Numbers 16:20–17:8

In the third reading, the Presence of the Lord appeared to the whole community, and God told Moses and Aaron to stand back so that God could annihilate the others. Moses and Aaron fell on their faces and implored God not to punish the whole community. God told Moses to instruct the community to move away from the tents of Korah, Dathan, and Abiram, and they did so, while Dathan, Abiram, and their families stood at the entrance of their tents. Moses told the Israelites that if these men were to die of natural causes, then God did not send Moses, but if God caused the earth to swallow them up, then these men had spurned God. Just as Moses finished speaking, the earth opened and swallowed them, their households, and all Korah's people, and the Israelites fled in terror. And a fire consumed the 250 men offering the incense. God told Moses to order Eleazar the priest to remove the fire pans — as they had become sacred — and have them made into plating for the

Mat_24:13 But he that shall endure unto the end, the same shall be saved.

Mar_4:17 And have no root in themselves, and so endure but for a time: afterward, when affliction or persecution ariseth for the word's sake, immediately they are offended.

Mar_13:13 And ye shall be hated of all men for my name's sake: but he that shall endure unto the end, the same shall be saved.

2Th_1:4 So that we ourselves glory in you in the churches of God for your patience and faith in all your persecutions and tribulations that ye endure:

2Ti_2:3 Thou therefore endure hardness, as a good soldier of Jesus Christ.

2Ti_2:10 Therefore I endure all things for the elect's sakes, that they may also obtain the salvation which is in Christ Jesus with eternal glory.

2Ti_4:3 For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears;

2Ti_4:5 But watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry.

Heb_12:7 If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not?

Heb_12:20 (For they could not endure that which was commanded, And if so much as a beast touch the mountain, it shall be stoned, or thrust through with a dart:

Jas_5:11 Behold, we count them happy which endure. Ye have heard of the patience of Job, and have seen the end of the Lord; that the Lord is very pitiful, and of tender mercy.

The Wilderness of Sin or Desert of Sin (Hebrew: ???????? ????‎) is a geographic area mentioned in the Hebrew Bible as lying between Elim and Mount Sinai

The location the Bible refers to is unknown, as its determination relies heavily on the location of Mount Sinai. The traditional Christian Orthodox identification of Mount Sinai as Jabal Musa - one of the peaks at the southern tip of the Sinai peninsula, would imply that the wilderness of Sin was probably the narrow plain of el-Markha, which stretches along the eastern shore of the Red Sea for several miles toward the promontory of Ras Mohammed; however, some scholars have since rejected these traditional identifications. The more popular identification among modern scholars, of Sinai as al-Madhbah at Petra, would imply that the wilderness of Sin was roughly equatable with the central Arabah.

The wilderness of Sin is mentioned by the Bible as being one of the places which the Israelites wandered through during their Exodus journey;[6] the similarly named wilderness of Zin is also mentioned by the Bible as having been a location through which the Israelites travelled. The biblical narrative states that on reaching the wilderness of Sin, the Israelites began to raise objections over the lack of food, as they had already consumed all the corn they had brought with them from Egypt. According to the account, Yahweh heard their murmurings, and so provided them with abundant manna and quail.

2Ma_6:12 Now I beseech those that read this book, that they be not discouraged for these calamities, but that they judge those punishments not to be for destruction, but for a chastening of our nation. 

Neh_8:3 And he read therein before the street that was before the water gate from the morning until midday, before the men and the women, and those that could understand; and the ears of all the people were attentive unto the book of the law. 

Jos_8:34 And afterward he read all the words of the law, the blessings and cursings, according to all that is written in the book of the law.

Hebrew for "send", "send to you", or "send for yourself") is the 37th weekly Torah portion (?????????, parashah) in the annual Jewish cycle of Torah reading and the fourth in the Book of Numbers. Its name comes from the first distinctive words in the parashah, in Numbers 13:2. Shelach (??????) is the sixth and lecha (????) is the seventh word in the parashah. The parashah tells the story of the twelve spies sent to assess the promised land, commandments about offerings, the story of the Sabbath violator, and the commandment of the fringes (??????, tzitzit). The parashah constitutes Numbers 13:1–15:41. It is made up of 5,820 Hebrew letters, 1,540 Hebrew words, and 119 verses, and can occupy about 198 lines in a Torah Scroll (????? ???????, Sefer Torah).

1 Corinthians 12:28

church. App-186.

apostles . . . prophets. App-189.

teachers. Greek. didaskalos. App-98. 1Co_12:4.

miracles = powers. Greek. dunamis, as in 1Co_12:10. Here it means "workers of miracles".

helps. Greek. antilepsis. Only here in NT., but found in the Septuagint, Psa_83:8; &c, and in the Papyri.

governments. Greek. kubernesis. Only here in N.T., but found in the Septuagint. The word means "guidance". Compare Act_27:11.

diversities = (different) kinds. Greek. genos. Not the same word as in verses: 1Co_12:12, 1Co_12:4-6.

The wilderness of Sin is mentioned by the Bible as being one of the places which the Israelites wandered through during their Exodus journey; the similarly named wilderness of Zin is also mentioned by the Bible as having been a location through which the Israelites travelled. The biblical narrative states that on reaching the wilderness of Sin, the Israelites began to raise objections over the lack of food, as they had already consumed all the corn they had brought with them from Egypt. According to the account, Yahweh heard their murmurings, and so provided them with abundant manna and quail.

Psalms 115:16

The heaven, even the heavens, are the Lord's,.... Not only the visible heavens, the airy and starry regions, which are within our sight; but the heaven of heavens, the third heaven, into which the Apostle Paul was caught, and heard and saw things not to be uttered; and which is, as the Targum expresses it,

"for the majesty of the glory of the Lord:''

he is the maker, owner, proprietor, and possessor of them all: but the third heaven is more especially the seat of his majesty; where he has prepared the throne of his glory, where he keeps court; where his ministers, his angels, wait upon him, observe his orders, and execute his will; and which he has prepared for his saints to dwell with him in to all eternity.

The introduction of public reading of the Torah by Ezra the Scribe after the return of the Judean exiles is described in Nehemiah Chapter 8. Prior to Ezra, the mitzvah of Torah reading was based on the Biblical commandment of Hakhel (Deuteronomy 31:10–13), by which once every 7 years the entire people was to be gathered, "men, women and children,"[7] and hear much of Deuteronomy, the final volume of the Pentateuch, read to them (see the closing chapters of the Talmudic tractate Sotah). Traditionally, the mitzvah of gathering the people and reading them the Torah under Hakhel was to be performed by the King. Under Ezra, Torah reading became more frequent and the congregation themselves substituted for the King's role. Ezra is traditionally credited with initiating the modern custom of reading thrice weekly in the synagogue. This reading is an obligation incumbent on the congregation, not an individual, and did not replace the Hakhel reading by the king.