http://www.studylight.org/com/kdo/view.cgi?bk=22&ch=56
Barnes: (Isaiah 56:7) In my house of prayer - In the temple - here called the house of prayer. The language here is all derived from the worship of the Jews, though the meaning evidently is, that under the new dispensation, all nations would be admitted to the privileges of his people, and that the appropriate services of religion which they would offer would be acceptable to God.
http://www.studylight.org/com/bnb/view.cgi?bk=22&ch=56
c. Luke 2:37 - And she was a widow of about fourscore and four years, which departed not from the temple, but served God with fastings and prayers night and day. (KJV)
One of the ways Anna offered worship (the Greek word here is latreuo) to God is by praying to Him.
1.TDNT: The Ministry of Prayer: Elsewhere the references of latreuein is to the general ministry of prayer and praise, e.g., adoration in Mt. 4:10; Rev. 7:15; 22:3, prayer and supplication in Lk. 2:37; Acts 26:7. (TDNT 4:62, latreuo, Strathmann).
d. 2 Timothy 1:3 - I thank God, whom I serve from my forefathers with pure conscience, that without ceasing I have remembrance of thee in my prayers night and day. (KJV)
2 Timothy 2:22 - Flee also youthful lusts: but follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart. (KJV)
The Greek word for "serve" is latreuo and since to call on the name of the Lord (which means praying to the Lord) is the same as worshiping the Lord we once again see that praying is worshiping.
TDNT: Calling on the Lord out of a pure heart (2 Tm. 2:22) is the same as worship with pure conscience (2Tm. 1:3). (7:918, sunoida, Maurer).
2. Roman Catholics will often claim that asking Mary to pray for you is much like asking a friend to pray for you. You do not think your friend is God anymore than the Roman Catholics think Mary is God.
This analogy doesn't work because many times prayers are silent. Imagine having millions upon millions of people asking you to pray for them at the same time but they only think it within their hearts. You would not be able to understand all of the hearts behind such requests. That would take omniscience - and only God is omniscient. So by praying to Mary Roman Catholics (whether they realize it or not) are ascribing knowledge to her that is reserved for God alone.
a. NIDNTT: The kidneys (Heb. kelayot; Gk. nephros, only in plur.; in the NT only Rev. 2:23, citing Jer. 11:20) are frequently mentioned in close connection with the heart. They are - in the metaphorical sense - the seat of the deepest spiritual emotions and motives (Ps. 7:9[10]; 26:2; Jer. 17:10; 20:12; cf. 1 Sam. 24:5[6]; 25:31; leb conscience), so secret that men cannot fathom them. Only God is able to search and test them (2:181-182, Heart, T. Sorg).
b. NIDNTT: kardiognwstes is unknown to secular Gk. and to the LXX, and occurs in the NT only in Acts 1:24 and 15:8 and later in patristic writings. It describes God as the knower of hearts. The fact that God sees, tests and searches the hidden depths of the human heart is commonly stated in both the OT and the NT (1 Sam. 16:7; Jer. 11:20; 17:9f.; Lk. 16:15; Rom. 8:27; 1 Thess. 2:4; Rev. 2:23). This belief in the omniscience of God is expressed succinctly by the adj. kardiognwstes (2:183, Heart, T. Sorg).
c. TDNT: The designation of God as ho kardiognwstes, "the One who knows the heart," expresses in a single term (Ac. 1:24; 15:8) something which is familiar to both the NT and OT piety (Lk. 16:15; R. 8:27; 1 Th. 2:4; Rev. 2:23 of Christ, cf. 1 Bas. 16:7; 3 Bas. 8:39; 1 Par. 28:9; Psalm 7:9; Ier. 11:20; 17:10; Sir. 42:18 ff.), namely that the omniscient God knows the innermost being of every man where the decision is made either for Him or against Him (3:613, kardiognwstes, Behm).
d. Danker: knower of hearts, one who knows the hearts, of God Ac 1:24; 15:8 (on these pass. s. JBauer, BZ 32, 88, 114-117); Hm 4, 3, 4. - M-M. DELG s.v. gignwskw. TW (A Greek-English Lexicon of the New Testament and Other Early Christian Literature, kardiognwstes, page 509).
---> TW stands for the TDNT - Theologisches Worterbuch zum NT, ed. GKittel (d. 1948)
e. EDNT: On the one hand God is "in heaven" (Matt 6:9f. par.; 7:11; 11:25) and strictly distinguishable from everything that is of this world. On the other hand, however, he is present (Matt 6:1-18; Rev 1:8) and omniscient (Matt 6:8, 32; Acts 1:24; 15:8) (2:141, theos, G. Schneider).
f. Keil and Delitzsch: The reins are the seat of the emotions, just as the heart is the seat of the thoughts and feelings. Reins and heart lie naked before God - a description of the only kardiognwstes, which is repeated in Jer. 11.20, 20.12, Apoc. 2.23 (Commentary on the Old Testament, Psalms, Volume 5, C.F. Keil and F. Delitzsch, page 144).
g. Mounce: While people may be deceived by their own hearts and the deceitful hearts of others (Jas. 1:26), and while sin and evil reside in the human heart (Rom. 1:21; Jas. 3:14), before the Lord the heart is an open book. He knows our hearts (Lk. 9:47; 16:15), tests them (1Thess. 2:4), searches them (Rom. 8:27; Rev. 2:23), strengthens them (1 Thess. 3:13), and reveals their motives (1 Cor. 4:5) (Mounce's Complete Expository Dictionary of Old and New Testament Words, Heart, page 328).
h. Joel B. Greene: The Lord is addressed as "the one who knows the heart" (kardiognwsta). This is an expression used only twice in the New Testament (here and in Acts 15:8), but that points to a concept almost proverbial in biblical literature - that is, that God is omniscient (Into God's Presence: Prayer in the New Testament, Editor: Richard N. Longenecker:; From Chapter 9, Persevering Together in Prayer: The Significance of Prayer in the Acts of the Apostles by Joel B. Greene, page 190).
3. The fact that there are passages in the Bible which demonstrate the Lord Jesus is the proper recipient of prayer/worship (which means He is omniscient) is powerful testimony that He is God. Many heretics deny His Deity so Roman Catholics and others who claim Mary can be prayed to (yes, that is worship) really discredit who the Lord Jesus is.
a. William Mounce: The fact that people pray to both God (Mt. 6:9) and Jesus (Acts 1:24) is part of the proof of Jesus' deity (Mounce's Complete Expository Dictionary of Old & New Testament Words, Pray, page 531).
b. A.H. Leitch: Christ possesses the attributes of God: omniscience (Acts 1:24) (2:94, deity of Christ, The Zondervan Encyclopedia of the Bible).
c. EDNT: On the one hand God is "in heaven" (Matt 6:9f. par.; 7:11; 11:25) and strictly distinguishable from everything that is of this world. On the other hand, however, he is present (Matt 6:1-18; Rev 1:8) and omniscient (Matt 6:8, 32; Acts 1:24; 15:8) (2:141, theos, G. Schneider).
Barnes: (Isaiah 56:7) In my house of prayer - In the temple - here called the house of prayer. The language here is all derived from the worship of the Jews, though the meaning evidently is, that under the new dispensation, all nations would be admitted to the privileges of his people, and that the appropriate services of religion which they would offer would be acceptable to God.
http://www.studylight.org/com/bnb/view.cgi?bk=22&ch=56
c. Luke 2:37 - And she was a widow of about fourscore and four years, which departed not from the temple, but served God with fastings and prayers night and day. (KJV)
One of the ways Anna offered worship (the Greek word here is latreuo) to God is by praying to Him.
1.TDNT: The Ministry of Prayer: Elsewhere the references of latreuein is to the general ministry of prayer and praise, e.g., adoration in Mt. 4:10; Rev. 7:15; 22:3, prayer and supplication in Lk. 2:37; Acts 26:7. (TDNT 4:62, latreuo, Strathmann).
d. 2 Timothy 1:3 - I thank God, whom I serve from my forefathers with pure conscience, that without ceasing I have remembrance of thee in my prayers night and day. (KJV)
2 Timothy 2:22 - Flee also youthful lusts: but follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart. (KJV)
The Greek word for "serve" is latreuo and since to call on the name of the Lord (which means praying to the Lord) is the same as worshiping the Lord we once again see that praying is worshiping.
TDNT: Calling on the Lord out of a pure heart (2 Tm. 2:22) is the same as worship with pure conscience (2Tm. 1:3). (7:918, sunoida, Maurer).
2. Roman Catholics will often claim that asking Mary to pray for you is much like asking a friend to pray for you. You do not think your friend is God anymore than the Roman Catholics think Mary is God.
This analogy doesn't work because many times prayers are silent. Imagine having millions upon millions of people asking you to pray for them at the same time but they only think it within their hearts. You would not be able to understand all of the hearts behind such requests. That would take omniscience - and only God is omniscient. So by praying to Mary Roman Catholics (whether they realize it or not) are ascribing knowledge to her that is reserved for God alone.
a. NIDNTT: The kidneys (Heb. kelayot; Gk. nephros, only in plur.; in the NT only Rev. 2:23, citing Jer. 11:20) are frequently mentioned in close connection with the heart. They are - in the metaphorical sense - the seat of the deepest spiritual emotions and motives (Ps. 7:9[10]; 26:2; Jer. 17:10; 20:12; cf. 1 Sam. 24:5[6]; 25:31; leb conscience), so secret that men cannot fathom them. Only God is able to search and test them (2:181-182, Heart, T. Sorg).
b. NIDNTT: kardiognwstes is unknown to secular Gk. and to the LXX, and occurs in the NT only in Acts 1:24 and 15:8 and later in patristic writings. It describes God as the knower of hearts. The fact that God sees, tests and searches the hidden depths of the human heart is commonly stated in both the OT and the NT (1 Sam. 16:7; Jer. 11:20; 17:9f.; Lk. 16:15; Rom. 8:27; 1 Thess. 2:4; Rev. 2:23). This belief in the omniscience of God is expressed succinctly by the adj. kardiognwstes (2:183, Heart, T. Sorg).
c. TDNT: The designation of God as ho kardiognwstes, "the One who knows the heart," expresses in a single term (Ac. 1:24; 15:8) something which is familiar to both the NT and OT piety (Lk. 16:15; R. 8:27; 1 Th. 2:4; Rev. 2:23 of Christ, cf. 1 Bas. 16:7; 3 Bas. 8:39; 1 Par. 28:9; Psalm 7:9; Ier. 11:20; 17:10; Sir. 42:18 ff.), namely that the omniscient God knows the innermost being of every man where the decision is made either for Him or against Him (3:613, kardiognwstes, Behm).
d. Danker: knower of hearts, one who knows the hearts, of God Ac 1:24; 15:8 (on these pass. s. JBauer, BZ 32, 88, 114-117); Hm 4, 3, 4. - M-M. DELG s.v. gignwskw. TW (A Greek-English Lexicon of the New Testament and Other Early Christian Literature, kardiognwstes, page 509).
---> TW stands for the TDNT - Theologisches Worterbuch zum NT, ed. GKittel (d. 1948)
e. EDNT: On the one hand God is "in heaven" (Matt 6:9f. par.; 7:11; 11:25) and strictly distinguishable from everything that is of this world. On the other hand, however, he is present (Matt 6:1-18; Rev 1:8) and omniscient (Matt 6:8, 32; Acts 1:24; 15:8) (2:141, theos, G. Schneider).
f. Keil and Delitzsch: The reins are the seat of the emotions, just as the heart is the seat of the thoughts and feelings. Reins and heart lie naked before God - a description of the only kardiognwstes, which is repeated in Jer. 11.20, 20.12, Apoc. 2.23 (Commentary on the Old Testament, Psalms, Volume 5, C.F. Keil and F. Delitzsch, page 144).
g. Mounce: While people may be deceived by their own hearts and the deceitful hearts of others (Jas. 1:26), and while sin and evil reside in the human heart (Rom. 1:21; Jas. 3:14), before the Lord the heart is an open book. He knows our hearts (Lk. 9:47; 16:15), tests them (1Thess. 2:4), searches them (Rom. 8:27; Rev. 2:23), strengthens them (1 Thess. 3:13), and reveals their motives (1 Cor. 4:5) (Mounce's Complete Expository Dictionary of Old and New Testament Words, Heart, page 328).
h. Joel B. Greene: The Lord is addressed as "the one who knows the heart" (kardiognwsta). This is an expression used only twice in the New Testament (here and in Acts 15:8), but that points to a concept almost proverbial in biblical literature - that is, that God is omniscient (Into God's Presence: Prayer in the New Testament, Editor: Richard N. Longenecker:; From Chapter 9, Persevering Together in Prayer: The Significance of Prayer in the Acts of the Apostles by Joel B. Greene, page 190).
3. The fact that there are passages in the Bible which demonstrate the Lord Jesus is the proper recipient of prayer/worship (which means He is omniscient) is powerful testimony that He is God. Many heretics deny His Deity so Roman Catholics and others who claim Mary can be prayed to (yes, that is worship) really discredit who the Lord Jesus is.
a. William Mounce: The fact that people pray to both God (Mt. 6:9) and Jesus (Acts 1:24) is part of the proof of Jesus' deity (Mounce's Complete Expository Dictionary of Old & New Testament Words, Pray, page 531).
b. A.H. Leitch: Christ possesses the attributes of God: omniscience (Acts 1:24) (2:94, deity of Christ, The Zondervan Encyclopedia of the Bible).
c. EDNT: On the one hand God is "in heaven" (Matt 6:9f. par.; 7:11; 11:25) and strictly distinguishable from everything that is of this world. On the other hand, however, he is present (Matt 6:1-18; Rev 1:8) and omniscient (Matt 6:8, 32; Acts 1:24; 15:8) (2:141, theos, G. Schneider).
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