Whhhhhhhhhhhhhhhy did Hosea eat the scroll? Why not read it? Why did it have to be eating the scroll?📜

Trivia Challenge https://kahoot.it/challenge/03128273?challenge-id=387c1e37-ae9b-48cd-b968-6127d2965b93_1769773153617

Strengths of The Passion Translation (TPT) from a Reformed Baptist Perspective Reformed Baptists prioritize the authority, sufficiency, and clarity of Scripture as the inspired Word of God, emphasizing accurate translations that faithfully convey the original Hebrew, Aramaic, and Greek texts without additions or subtractions. From this viewpoint, TPT's strengths are limited and often qualified, as it is more of a dynamic paraphrase than a formal translation. However, some potential positives include: - Emotional and Worshipful Engagement: TPT aims to "re-introduce the passion and fire" of the Bible through vivid, contemporary language that can evoke a sense of awe and devotion. For instance, renderings like Psalm 16:5 as "You are my prize, my pleasure, and my portion" or Psalm 93:1 as "Yahweh now reigns as king!" might help readers connect emotionally with God's sovereignty and majesty, aligning with Reformed emphases on heartfelt worship and the glory of God. This could make Scripture feel more accessible for personal devotion, though it risks prioritizing feeling over fidelity. - Christ-Centered Highlights in Places: In certain passages, TPT emphasizes messianic themes that resonate with Reformed theology's focus on Christ's fulfillment of the Old Testament. Examples include Psalm 22:31b as "And they will all declare, 'It is finished!'" (echoing John 19:30) and Psalm 110:1 as "Jehovah-God said to my Lord, the Messiah," which can underscore the redemptive arc of Scripture. However, this is selective and not consistent enough to outweigh concerns. - Fresh Insights on Grace in the New Testament: Some passages, like John 15:2 (Jesus "lifting up" unfruitful branches) or Romans 8:26 (the Holy Spirit as a "super-interceder"), provide a grace-oriented rendering that might aid in understanding God's unmerited favor, a core Reformed doctrine. Footnotes occasionally offer helpful Aramaic insights, though these are speculative. Overall, these strengths are minor and contextual; Reformed Baptists would generally prefer translations like the ESV, NASB, or LSB for their literal accuracy, viewing TPT's appeal as better suited to supplemental reading rather than primary study.

https://kahoot.it/challenge/0120859?challenge-id=387c1e37-ae9b-48cd-b968-6127d2965b93_1769515650965

Seven different rulers named Herod were appointed by Rome to govern the Judean region during the first century CE1, though the search results emphasize different subsets of this dynasty depending on their focus. The three most significant figures in biblical narrative are Herod the Great (40–4 BCE), who rebuilt the Temple and reigned when Jesus was born; Herod Antipas (4 BCE–39 CE), his son, who executed John the Baptist; and Herod Agrippa II, who heard Paul’s defense in Caesarea1. These men were part of a dynasty—a partly hereditary, partly appointed line of Jewish rulers2 that functioned distinctly from Israel’s earlier monarchy. Unlike previous kings of Israel, the Herods were appointed by Roman Emperors and Senate2. After Herod the Great divided his kingdom into four parts among his sons, the Roman senate confirmed this arrangement2. Herod Antipas, referred to as a tetrarch, governed Galilee2. Both appear in the trial narratives—Herod Antipas during Jesus’ trial and Herod Agrippa II during Paul’s trial3. The exact count varies slightly between sources: one indicates six biblical Herods4, while another mentions five Herods in the gospel story3. The discrepancy likely reflects whether peripheral figures are included or whether the count distinguishes between those with substantial biblical narrative versus those with minimal mention. For practical biblical study, the three major figures—Herod the Great, Herod Antipas, and Herod Agrippa II—account for nearly all significant biblical references and interactions with Jesus and the apostles.