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The evolution of pistis in Christianity as a persuasive rhetorical technique starkly contrasts with its meaning used by the Greeks. [6] More recent scholarship has argued for a more robust understanding of pistis that moved beyond a concept of "belief". Teresa Morgan has argued for the concept of "trust". [8] Matthew Bates argues for ...
Kavanah in prayer requires devotional belief and not merely reciting the words of a prayer. [7] According to Sutnick, this implies that the worshiper understand the words of the prayer and mean it, but this can be difficult for many Jews today when they pray using liturgical Hebrew , which many Jews outside of Israel do not understand.
An Expository Dictionary of New Testament Words is a cross-reference from key English words in the Authorized King James Version to the original words in the Greek texts of the New Testament. Written by William Edwy Vine (and often referred to as Vine's Expository Dictionary or simply Vine's), the dictionary was published as a four volume set ...
Melchizedek—twice, the second time in a prayer of Melchizedek: "Holy are you, Holy are you, Holy are you, Mother of the aeons, Barbelo, for ever and ever, Amen." The Three Steles of Seth offers a description of "the first aeon, male virginal Barbelo, the first glory of the invisible Father, she who is called 'perfect'."
The word itself is a relative term, capable of many shades of meaning, according to the subject with which it is joined and the antithesis to which it is contrasted. It denotes the result of the action of the verb pleroun; but pleroun is either to fill up an empty thing (e.g. Matthew 13:48), or; to complete an incomplete thing (e.g. Matthew 5:17);
This word is typically taken to mean "next" in the context of "the next day or night". [12] It has been suggested that epiousion is a masculinised version of epiousa. [21] Today, most scholars reject the translation of epiousion as meaning daily. The word daily only has a weak connection to any proposed etymologies for epiousion.
Pistis Sophia (Koinē Greek: Πίστις Σοφία) is a Gnostic text discovered in 1773, [1] possibly written between the 3rd [2] and 4th centuries AD. [3] The existing manuscript, which some scholars place in the late 4th century, [4] relates one Gnostic group's teachings of the transfigured Jesus to the assembled disciples, including his mother Mary, Mary Magdalene, and Martha.
The term doxa is an ancient Greek noun related to the verb dokein (δοκεῖν), meaning 'to appear, to seem, to think, to accept'. [1]Between the 3rd and 1st centuries BC, the term picked up an additional meaning when the Septuagint used doxa to translate the Biblical Hebrew word for "glory" (כבוד, kavod).