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In the King James Bible, the word amen is seen in a number of contexts. Notable ones include: The catechism of curses of the Law found in Deuteronomy 27. [3] A double amen ("amen and amen") occurs in Psalm 89 (Psalm 41:13; 72:19; 89:52), to confirm the words and invoke the fulfillment of them. [27]
Matthew 6:13 is the thirteenth verse of the sixth chapter of the Gospel of Matthew in the New Testament, and forms part of the Sermon on the Mount.This verse is the fifth and final one of the Lord's Prayer, one of the best known parts of the entire New Testament.
The text of the Matthean Lord's Prayer in the King James Version (KJV) of the Bible ultimately derives from first Old English translations. Not considering the doxology, only five words of the KJV are later borrowings directly from the Latin Vulgate (these being debts, debtors, temptation, deliver, and amen). [1]
Glory to God, Source of all being, Eternal Word and Holy Spirit; as it was in the beginning is now and shall be for ever. Amen. The doxology in use by the English-speaking Orthodox and Greek-Catholic Churches follows the Greek form, of which one English translation is: Glory to the Father and the Son and the Holy Spirit,
The Lord's Prayer is appended by two verses on forgiveness. [1] Allison notes a similar sequence in Mark 11:23–25 and Luke 17:3–6 and proposes a traditional connection between prayer and forgiveness, where prayer is efficacious when members of the community are reconciled to each other.
Another familiar doxology is the one often added at the end of the Lord's Prayer: "For thine is the kingdom, and the power, and the glory, forever and ever, Amen." This is found in manuscripts representative of the Byzantine text of Matthew 6:13, but not in the manuscripts considered by Catholics to be the most reliable. According to Scrivener ...
The phrase "unto the ages of ages" expresses either the idea of eternity, or an indeterminate number of aeons.The phrase is a translation of the original Koine Greek phrase εἰς τοὺς αἰῶνας τῶν αἰώνων (eis toùs aionas ton aiṓnōn), which occurs in the original Greek texts of the Christian New Testament (e.g. in Philippians 4:20).
The Literal Translation is, as the name implies, a very literal translation of the original Hebrew and Greek texts. The Preface to the Second Edition states: If a translation gives a present tense when the original gives a past, or a past when it has a present; a perfect for a future, or a future for a perfect; an a for a the, or a the for an a; an imperative for a subjunctive, or a ...