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The woman, that is the Synagogue, taking this leaven hides it, that is by the sentence of death; but it working in the three measures of meal, that is equally in the Law, the Prophets, and the Gospels, makes all one; so that what the Law ordains, that the Prophets announce, that is fulfilled in the developments of the Gospels.
The word translated "tares" in the King James Version is ζιζάνια (zizania), plural of ζιζάνιον (zizanion). This word is thought to mean darnel (Lolium temulentum), [2] [3] a ryegrass which looks much like wheat in its early stages of growth. [4] The Weymouth New Testament, a translation of the Greek, translates the word as "Darnel".
The chapter and verse divisions did not appear in the original texts, they form part of the paratext of the Bible. Since the early 13th century, most copies and editions of the Bible present all but the shortest of these books with divisions into chapters. Since the mid-16th century editors have further subdivided each chapter into verses.
The Cambridge Bible for Schools and Colleges notes that this was "the very least the slave could have done, [as] to make money in this way required no personal exertion or intelligence", [16] and Johann Bengel commented that the labour of digging a hole and burying the talent was greater than the labour involved in going to the bankers.
"Azymes" (plural of azyme) is an archaic English word for the Jewish matzah, derived from the Ancient Greek word ἄζυμος (ἄρτος) ázymos (ártos), "unleavened (bread)", for unfermented bread in Biblical times; [2] the more accepted term in modern English is simply unleavened bread or matzah, but cognates of the Greek term are still used in many Romance languages (Spanish pan ácimo ...
The declaration looked back a decade to the Vatican Council II with appreciation for its "compelling vision of lay Christians in society." As the Declaration interpreted it, the Council viewed the laity's "special vocation" as being the "leaven" for the "sanctification of the world" in their "secular professions and occupations".
The author names himself as simply "John" in the text, but his precise identity remains a point of academic debate. Second-century Christian writers such as Papias of Hierapolis , Justin Martyr , Irenaeus , Melito of Sardis , Clement of Alexandria , and the author of the Muratorian fragment identify John the Apostle as the John of Revelation.
Chapter 14 continues, without interruption, Jesus' dialogue with his disciples regarding his approaching departure from them. H. W. Watkins describes the chapter break as "unfortunate, as it breaks the close connection between these words and those which have gone immediately before ()", [4] although Alfred Plummer, in the Cambridge Bible for Schools and Colleges, identifies John 14 as the ...