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Spiritual drunkenness refers to a phenomenon seen in some Christian denominations, particularly those associated with Pentecostalism and the Charismatic Movement, in which individuals who are said to be experiencing intense momentary visitations of—or even possession by—the Holy Spirit exhibit a range of behaviors resembling signs of moderate to severe alcoholic inebriation, including ...
Jerome, Museum of Fine Arts, Nantes, France. The Jerome Biblical Commentary is a series of books of Biblical scholarship, whose first edition was published in 1968. It is arguably the most-used volume of Catholic scriptural commentary in the United States.
Jesus making wine from water in The Marriage at Cana, a 14th-century fresco from the Visoki Dečani monastery. Christian views on alcohol are varied. Throughout the first 1,800 years of Church history, Christians generally consumed alcoholic beverages as a common part of everyday life and used "the fruit of the vine" [1] in their central rite—the Eucharist or Lord's Supper.
The argument for wine does not prevail in the contest, but it provides a vivid description of the ancients' view of the power wine can wield in excessive quantity. A disputed but important passage is Proverbs 31:4–7: 4 It is not for kings, O Lemuel, it is not for kings to drink wine; nor for princes strong drink:
The idea for the commentary originated with J. D. Snider, book department manager of the Review and Herald Publishing Association, in response to a demand for an Adventist commentary like the classical commentaries of Jamieson-Fausset-Brown, Albert Barnes, or Adam Clarke. [6]
Drunk texting, emailing, and editing internet sites are related phenomena, and potentially yet more embarrassing for the sender as, when the message is sent, it cannot be rescinded; the message may be misspelled (due to being drunk), and it might be reviewed and shared among many.
This is an outline of commentaries and commentators.Discussed are the salient points of Jewish, patristic, medieval, and modern commentaries on the Bible. The article includes discussion of the Targums, Mishna, and Talmuds, which are not regarded as Bible commentaries in the modern sense of the word, but which provide the foundation for later commentary.
The accusation seems to be that unlike the austere John the Baptist, Christ lived like ordinary people, conversing with them. Lapide gives a couple of possible reasons for this, 1) "that His affability might allure those whom John’s austerity would terrify," 2) that Christ leave an example in everything, food, drink, clothing, etc., that it is not the things themselves, but an excessive love ...