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The Amplified Bible largely offers a word-for-word (formal equivalence) translation, in contrast to thought-for-thought (dynamic equivalence) translations at the opposite end of the Bible translation spectrum. [6] [7] [8] Amplification is indicated by parentheses, brackets, italicized conjunctions, and bold or italicized text. Each form ...
Ephesians 5 is the fifth chapter of the Epistle to the Ephesians in the New Testament of the Christian Bible. Traditionally, it is believed to be written by Apostle Paul while he was in prison in Rome (around AD 62). More recently, it is suggested to be written between AD 80 and 100 by another writer using Paul's name and style, however this ...
The saint is depicted preaching, holding an excerpt from the Epistle to the Ephesians ("avaritia est idolorum servitus", Eph. 5:5) in his left hand. Ephesians contains: Ephesians 1:1–2. The greeting, from Paul to the church of Ephesus. Ephesians 1:3–2:10. A general account of the blessings that the gospel reveals. This includes the source ...
[15] New Messianic Version Bible. "The New Messianic Version Bible (NMVB) or (NMV) is a Modern English update of the King James Version, with corrections made in select passages to clarify the Hebrew or Greek. In addition to transliterating proper names, it translates them in-line with the text. The result is a reading similar to the Amplified ...
In Ephesians 5:22–33, [18] the author compares the union of husband and wife to that of Christ and the church. [2] The central theme of the whole Ephesians letter is reconciliation of the alienated within the unity of the church. [2] Ephesians 5 begins by calling on Christians to imitate God and Christ, who gave himself up for them with love ...
The Recovery Version is a recent translation of the Bible from the revised 1980 edition of the Hebrew Scriptures, Biblia Hebraica Stuttgartensia, [4] and the Nestle-Åland Greek text as found in Novum Testamentum Graece (26th edition). [5]
The commandment is generally regarded in Protestant and Jewish sources as the fifth in both the list in Exodus 20:1–21 and in Deuteronomy (Dvarim) 5:1–23. Catholics and Lutherans count this as the fourth. [1] These commandments were enforced as law in many jurisdictions, and are still considered enforceable law by some.
According to certain studies, the public life of women in the time of Jesus was far more restricted than in Old Testament times. [1]: p.52 At the time the apostles were writing their letters concerning the Household Codes (Haustafeln), Roman law vested enormous power (Patria Potestas, lit. "the rule of the fathers") in the husband over his "family" (pater familias) which included his wife ...
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