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This is the first of the so-called 'seven beatitudes' in the book of Revelation (cf. 14:13, 16:15; 19:9; 20:6; 22:7, 14), [10] which are pronounced on the readers, the hearers (to whom the book are read aloud, according to the custom in the antiquity) and those who heed the message (Revelation 1:3, 22:7; cf. 1 Timothy 4:13).
The New International Version (NIV) is a translation of the Bible into contemporary English. Published by Biblica, the complete NIV was released on October 27, 1978 [6] with a minor revision in 1984 and a major revision in 2011. The NIV relies on recently-published critical editions of the original Hebrew, Aramaic, and Greek texts. [1] [2]
The origin of this interpretation is unclear. Some translations of the Bible mention "plague" (e.g. the New International Version) [25] or "pestilence" (e.g. the Revised Standard Version) [26] in connection with the riders in the passage following the introduction of the fourth rider; cf. "They were given power over a fourth of the Earth to ...
Who was and is and is to come!” [12] "Four living creatures": reflecting a combination of the cherubim in Ezekiel 1 and seraphim in Isaiah 6:2, they function as 'the priests of heavenly temple'. [13] Their song is an adaption of Isaiah 6:3 with the incorporation of 'two of the key designations of God' (cf. Revelation 1:4, 8). [14]
The Gospel of Mark ends somewhat abruptly at end of verse 8 ("for they were afraid.") in א and B (both 4th century) and some much later Greek manuscripts, a few mss of the ancient versions (Syriac, Coptic, Armenian), and is specifically mentioned in the writings of such Church Fathers as Eusebius and Jerome explicitly doubted the authenticity ...
A new heaven and a new earth with the New Jerusalem (the World to Come) replace the old heaven and earth (Revelation 21:1). This is a reference to Genesis 1:1 and Isaiah 65:17. Many theologians interpret it allegorically as explaining the drastic difference in this world and 'heaven' when Christ has been acknowledged as having returned.
In the New Testament, the Greek word for angels (άγγελος) is not only used for heavenly angels, but also used for human messengers, such as John the Baptist (Matthew 11:10, Mark 1:2, Luke 7:27) and God's prophets (Revelation 22:8–9) [20] C.I. Scofield has noted that "The natural explanation of the 'messengers' is that they were men ...
The first Latin commentary – written by a Greek – was authored by Victorinus of Pettau (d. 304) in the late 3rd century. [8] Though incomplete, it became the foundation for later Latin commentaries. Victorinus was the first to apply the principle of recapitulation, though he did not use the term itself.