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The work predicts the birth of a boy, a supposed savior, who—once he is of age—will become divine and eventually rule over the world. The exact meaning of the poem is still debated. Earlier interpretations argued that the child was the hoped-for offspring of Mark Antony and Octavia the Younger. Some commentators shy away from imagining the ...
The Roman emperor Constantine the Great was one of the first major figures to believe that Eclogue 4 was a pre-Christian augury concerning Jesus Christ. [9]According to Classicist Domenico Comparetti, in the early Christian era, "A certain theological doctrine, supported by various passages of [Judeo-Christian] scripture, induced men to look for prophets of Christ among the Gentiles". [10]
In medieval writing the word Christ was often abbreviated using the Greek letters Chi (X) and Rho (P). The word Christi (of Christ) was then written XPi. The verses Matthew 1:1 through Matthew 1:17 give the genealogy of Christ, with the actual narrative of Christ's birth starting at Matthew 1:18. Insular scribes treated Matthew 1:1-17 as an ...
The Hebrew word עַלְמָה ‘almāh refers to a "young woman of childbearing age", but it was translated in the Koine Greek Septuagint as παρθένος parthenos, meaning virgin, and was subsequently picked up by the gospel Matthew as a messianic prophecy of the Virgin birth of Jesus. [1]
Kerygma (from Ancient Greek: κήρυγμα, kḗrygma) is a Greek word used in the New Testament for "proclamation" (see Luke 4:18-19, Romans 10:14, Gospel of Matthew 3:1). It is related to the Greek verb κηρύσσω (kērússō), literally meaning "to cry or proclaim as a herald" and being used in the sense of "to proclaim, announce, preach".
This was the first meaning given in the apostolic preaching to Christ's descent into Hell: that Jesus, like all men, experienced death and in his soul joined the others in the realm of the dead." It adds: "But he descended there as Saviour, proclaiming the Good News to the spirits imprisoned there." It does not use the word Limbo. [4]
An epitaph (from Ancient Greek ἐπιτάφιος (epitáphios) 'a funeral oration'; from ἐπι-(epi-) 'at, over' and τάφος (táphos) 'tomb') [1] [2] is a short text honoring a deceased person. Strictly speaking, it refers to text that is inscribed on a tombstone or plaque, but it may also be used in a figurative sense.
Most of the poem takes the form of a dialogue between the Mother of God and the Magi, whose visit to the newborn Christ Child is celebrated in the Byzantine rite on 25 December, rather than on 6 January when Western Christians celebrate the visit (in the Orthodox Church, January 6, the Feast of the Theophany, celebrates the Baptism of Christ).