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Stentor's story is the origin of the term "stentorian", meaning loud-voiced, for which he was famous. Aristotle uses the concept in his Politics Book 7, Chapter IV saying, "For who can be the general of such a vast multitude, or who the herald, unless he have the voice of a Stentor?"
And when Jesus had cried with a loud voice, he said, Father, into thy hands I commend my spirit: and having said thus, he gave up the ghost. — Luke 23:46 [ 42 ] From Psalm 31 :5, this saying, which is an announcement and not a request, is traditionally called "The Word of Reunion" and is theologically interpreted as the proclamation of Jesus ...
The voice which speaks in Acts 8:37 is from a later age, with an interest in the detailed justification of the [Ethiopian] treasurerer's desire for baptism." [ 38 ] It was omitted in the Complutensian edition, and included in Erasmus's editions only because he found it as a late note in the margin of a secondary manuscript and, from Erasmus, it ...
"My God, my God, why hast Thou forsaken me?" is a phrase that appears both in the Old Testament or Hebrew Bible, in the Book of Psalms, as well as in the New Testament of the Christian Bible, as one of the sayings of Jesus on the cross, according to Matthew 27:46 and also Mark 15:34.
Jesus cried out with a loud voice and said, Eli, Eli lemana shabakthan! My God, my God, for this I was spared! Though in fact the Peshitta does not have four lines in this verse. The 1905 United Bible Societies edition by George Gwilliam of the Peshitta in Syriac [3] contains only three lines, the Aramaic "Eli, Eli,.. " (ܐܝܠ ܐܝܠ) etc. not ...
"Saying with a loud voice: The Lamb that was slain is worthy to receive power, and divinity, and wisdom, and strength, and honour, and glory, and benediction." The word translated as either "deity", "Godhead", or "divinity" in the Greek New Testament is also the Greek word θεότητος ( theotētos ), and the one verse that contains it is ...
In the Abrahamic religions, the voice of God is a communication from God to human beings through sound with no known physical source. In rabbinic Judaism, such a voice was known as a bat kol (Hebrew: בַּת קוֹל baṯ qōl, literally "daughter of voice"), and was a "heavenly or divine voice which proclaims God's will or judgment". [1]
The Hebrew scriptures were an important source for the New Testament authors. [13] There are 27 direct quotations in the Gospel of Mark, 54 in Matthew, 24 in Luke, and 14 in John, and the influence of the scriptures is vastly increased when allusions and echoes are included, [14] with half of Mark's gospel being made up of allusions to and citations of the scriptures. [15]