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This article includes a list of biblical proper names that start with A in English transcription. Some of the names are given with a proposed etymological meaning. For further information on the names included on the list, the reader may consult the sources listed below in the References and External Links.
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.
Tzere (also spelled Tsere, Tzeirei, Zere, Zeire, Ṣērê; modern Hebrew: צֵירֵי, IPA:, sometimes also written צירה ; formerly צֵרֵי ṣērê) is a Hebrew niqqud vowel sign represented by two horizontally-aligned dots " ֵ" underneath a letter.
16. "Commit your work to the Lord, and your plans will be established." — Proverbs 16:3. 17. "But his delight is in the law of the Lord, and on his law he meditates day and night.
King James Bible [note 1] Clementine Vulgate Douay Rheims Full title in the Authorised Version; 1 Esdras: 3 Esdrae: 3 Esdras: The First Book of Esdras 2 Esdras: 4 Esdrae: 4 Esdras: The Second Book of Esdras Tobit: Tobiae: Tobias: Tobit Judith: Judith Rest of Esther: Esther 10,4 – 16,24: Esther 10:4 – 16:24: The Rest of the Chapters of the ...
Aleph is the subject of a midrash that praises its humility in not demanding to start the Bible. (In Hebrew, the Bible begins with the second letter of the alphabet, bet.) In the story, aleph is rewarded by being allowed to start the Ten Commandments. (In Hebrew, the first word is anoki (אָנֹכִי ), which starts with an aleph.)
Leviticus 18 – the section of scripture usually cited during debates about homosexuality. Logos – (Greek: Λόγος logos, that is, "word", "discourse" or "reason" i.e., rationality or reasoning) is a name or title of Jesus Christ, seen as the pre-existent Second Person of a Trinitarian God.
Genesis 1:1 forms the basis for the Judeo-Christian doctrine of creation out of nothing (creatio ex nihilo).Some scholars still support this reading, [5] but most agree that on strictly linguistic and exegetical grounds this is not the preferred option, [6] [7] [8] and that the authors of Genesis 1 were concerned not with the origins of matter (the material which God formed into the habitable ...