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The words arose, and shined, shew, that they found it not of their own seeking, but God Himself appeared to them, they did not first run to the light; for men were in the greatest miseries before Christ's coming; they did not walk but sate in darkness; which was a sign that they hoped for deliverance; for as not knowing what way they should go ...
The apeiron is central to the cosmological theory created by Anaximander, a 6th-century BC pre-Socratic Greek philosopher whose work is mostly lost. From the few existing fragments, we learn that he believed the beginning or ultimate reality is eternal and infinite, or boundless (apeiron), subject to neither old age nor decay, which perpetually yields fresh materials from which everything we ...
Matthew 4 is the fourth chapter of the Gospel of Matthew in the New Testament of Christian Bible. [1] [2] Many translations of the gospel and biblical commentaries separate the first section of chapter 4 (verses 1-11, Matthew's account of the Temptation of Christ by the devil) from the remaining sections, which deal with Jesus' first public preaching and the gathering of his first disciples.
The ancient Greek word for element, stoicheion (from stoicheo, "to line up") meant "smallest division (of a sun-dial), a syllable", as the composing unit of an alphabet it could denote a letter and the smallest unit from which a word is formed.
This famous aphorism used to characterize Heraclitus' thought comes from Simplicius, a Neoplatonist, and from Plato's Cratylus. The word rhei (ρέι, cf. rheology) is the Greek word for "to stream"; according to Plato's Cratylus, it is related to the etymology of Rhea. πάντοτε ζητεῖν τὴν ἀλήθειαν
Chaos (Ancient Greek: χάος, romanized: Kháos) is the mythological void state preceding the creation of the universe (the cosmos) in ancient near eastern cosmology and early Greek cosmology. It can also refer to an early state of the cosmos constituted of nothing but undifferentiated and indistinguishable matter .
Arimanius (Greek: Αρειμάνιος Areimánios; Latin: Arīmanius) is a name for an obscure deity found in a few Greek literary texts and five Latin inscriptions. It is supposed to be the opponent of Oromazes (Ancient Greek: Ὡρομάζης Hōromázēs), the god of light.
[3] The concept of a struggle between light and darkness is expressed in the NIV wording above and similarly in the Revised Standard Version. [4] J. B. Phillips offers the reading "The light still shines in the darkness and the darkness has never put it out." [5]