Ads
related to: abolishing foot binding in the bible kjv study notes
Search results
Results From The WOW.Com Content Network
Heavenly Foot Society, was a Chinese organization against foot binding, founded in 1874. It was the first organization against foot binding in China. It was founded by John Macgowan and his wife, missionaries from the London Missionary Society. It was followed by other Western Christian missionary societies, who incorporated the work against ...
Matthew 4:6 is the sixth verse of the fourth chapter of the Gospel of Matthew in the New Testament. Jesus has just rebuffed "the tempter's" first temptation; in this verse, the devil presents Jesus with a second temptation while they are standing on the pinnacle of the temple in the "holy city" ().
The Foot Emancipation Society (Chinese: 不缠足会; pinyin: Bù chánzú huì), or Anti-footbinding Society (戒缠足会; Jiè chánzú huì), was a civil organization which opposed foot binding in late Qing dynasty China. [1] It was affected by the Hundred Days' Reform of 1898, and this organization advanced the feminist movement in China.
Foot binding (simplified Chinese: 缠足; traditional Chinese: 纏足; pinyin: chánzú), or footbinding, was the Chinese custom of breaking and tightly binding the feet of young girls to change their shape and size. Feet altered by foot binding were known as lotus feet and the shoes made for them were known as lotus shoes.
The Wesley Study Bible has comprehensive notes on the text written by over 50 Biblical scholars along with life application notes written by over 50 pastors. The General Editors of the Bible were William H. Willimon , United Methodist bishop of Birmingham, Alabama and Joel B. Green , professor of New Testament Interpretation at Fuller ...
The Bible records washing of the saint's feet being practised by the early church in I Timothy 5:10 perhaps in reference to piety, submission and/or humility. There are several names for this practice: maundy, foot washing, washing the saints' feet, pedilavium, and mandatum.
Abolitionist writings, such as "A Condensed Anti-Slavery Bible Argument" (1845) by George Bourne, [138] and "God Against Slavery" (1857) by George B. Cheever, [139] used the Bible, logic and reason extensively in contending against the institution of slavery, and in particular the chattel form of it as seen in the South.
The exclusive use of the King James Version is recorded in a statement made by the Tennessee Association of Baptists in 1817, stating "We believe that any person, either in a public or private capacity who would adhere to, or propagate any alteration of the New Testament contrary to that already translated by order of King James the 1st, that is now in common in use, ought not to be encouraged ...