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Revelation uses the number twelve to refer to the number of angels (Rev. 21:14), number of stars (12:1), twelve angels at twelve gates each of which have the names of the twelve apostles inscribed (Rev. 21:12), the wall itself being 12 x 12 = 144 cubits in length (Rev. 21:17) and is adorned with twelve jewels, and the tree of life has twelve ...
A Jew, from the story of Moses leading the Jewish people out of Egypt in the Book of Exodus. [68] Rootless cosmopolitan (Russian: безродный космополит) Soviet Union: Jews Soviet epithet as an accusation of lack of full allegiance to the Soviet Union. [69] Sheeny Europe: Jews From Yiddish sheyn or German schön meaning ...
The story of the fiery furnace does not include Daniel, while the story of the lions' den does not include Daniel's friends; the first story takes place under Nebuchadnezzar and the second under Darius; and in the first story the disobedience to the earthly ruler takes place in public, while in the second Daniel petitions God in private.
The number 17. Fear of the number 17 is known as heptadecaphobia and is prominent in Italian culture. [6] The number 39. Fear of the number 39 is known as the curse of 39, especially in Afghan culture. [7] The number 43. In Japanese culture, maternity wards numbered 43 are considered taboo, as the word for the number means "still birth". [8 ...
The impenitent thief is sometimes referred to as the "bad thief" in contrast to the good thief. The apocryphal Arabic Infancy Gospel refers to Gestas and Dismas as Dumachus and Titus, respectively. According to tradition – seen, for instance, in Henry Wadsworth Longfellow 's The Golden Legend [ 4 ] – Dumachus was one of a band of robbers ...
Names in the Bible can represent human hopes, divine revelations, or are used to illustrate prophecies. [ 2 ] [ clarification needed ] The titles given to characters, locations, and entities in the Bible can differ across various English translations.
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The final name(s) on the list itself is/are given by the masoretic text as Jonathan son of Shammah from Arad, but the septuagint has Jonathan, [and] Shammah from Arad; the septuagint implies that the passage was understood to refer to a Jonathan significant enough to need no further qualification, thus probably referring to the Jonathan that ...