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The middle dome of heaven was made of saggilmut stone and was the abode of the Igigi. [7] The highest and outermost dome of the heavens was made of luludānītu stone and was personified as An, the god of the sky. [8] [7] The celestial bodies were equated with specific deities.
Different tribes number the heaven differently, with as few as two and as many as fourteen levels. One of the more common versions divides heaven thus: Kiko-rangi, presided over by the gods Toumau; Waka-maru, the heaven of sunshine and rain; Nga-roto, the heaven of lakes where the god Maru rules; Hauora, where the spirits of newborn children ...
The world is viewed as a three storied structure, with the earth in the center, the heaven above, and the underworld beneath. Heaven is the abode of God and of celestial beings – the angels. The underworld is hell, the place of torment. Even the earth is more than the scene of natural, everyday events, of the trivial round and common task.
Described in Revelation 11:12 "they went to Heaven, wrapped in a cloud.." That God sent his son, Jesus Christ to earth to live as a human being (Matthew 2:10 birth of Jesus) who "perfectly exemplified the righteousness and love of God shown by His miracles He manifested God's power and was attested as God's promised Messiah.
Tlaloc, god of thunder, rain and the earth. In this layer he pierces the "clouds' bellies" to make them rain. Ehecatl, god of the wind. In this layer he blows the clouds with his breath (breezes) to make them move. The Ehecatotontli, gods of the breezes. Mictlanpachecatl, god of the north wind. Cihuatecayotl, god of the west wind.
The main examples of "dying-and-rising gods" discussed by Frazer were the Mesopotamian god Dumuzid/Tammuz, his Greek equivalent Adonis, the Phrygian god Attis, and the Egyptian god Osiris. [204] [207] [208] Dumuzid/Tammuz was a god of Sumerian origin associated with vegetation and fertility who eventually came to be worshipped across the Near ...
Zoroastrianism, a possible influence on Abrahamic traditions, [8] includes the concept of a "kingdom of God" or of a divine kingship: . In the Gāthās Zoroaster's thoughts about khšathra as a thing turn mostly to the 'dominion' or 'kingdom' of God, which was conceived, it seems, both as heaven itself, thought of as lying just above the visible sky, and as the kingdom of God to come on earth ...
[32] [121] Christ receiving "authority and co-equal divinity" is mentioned in Matthew 28:18: "All authority hath been given unto me in heaven and on earth" as well as John 3:35, John 13:3, John 17:1. [121] And the Spirit being both "of God" and "of Christ" appears in Galatians 4:6, the Book of Acts , John 15:26 and Romans 8:14–17. [121]