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(Though an English interlinear of the Septuagint might read "destruction the soul of him obtains", the reader should understand that "adulterer" is the subject, "soul" is the indirect object, and "destruction" is the direct object.) [7] In Revelation 9:11, Abaddon is described as "Destroyer", [8] the angel of the Abyss, [8] and as the king of a ...
The woman's "male child" is a reference to Jesus (Revelation 12:5), since he is destined to "rule all nations with a rod of iron" (Revelation 12:5). The dragon trying to devour the woman's child at the moment of his birth (Revelation 12:4) is a reference to Herod the Great's attempt to kill the infant Jesus (Matthew 2:16). Through his death and ...
Revelation 6 tells of a book or scroll in God's right hand that is sealed with seven seals. The Lamb of God/Lion of Judah opens the first four of the seven seals, which summons four beings that ride out on white, red, black, and pale horses. All of the horsemen save for Death are portrayed as being human in appearance.
Where Orpheus nearly manages to retrieve Eurydice from Hades, the Hell or underworld of classical mythology, Lúthien rescues Beren three times – from Sauron's fortress-prison of Tol-in-Gaurhoth, involving singing; from Morgoth's Angband, with the Silmaril; and by getting Mandos to restore both of them to life.
A folk-art allegorical map based on Matthew 7:13–14 Bible Gateway by the woodcutter Georgin François in 1825. The Hebrew phrase לא־תעזב נפשׁי לשׁאול ("you will not abandon my soul to Sheol") in Psalm 16:10 is quoted in the Koine Greek New Testament, Acts 2:27 as οὐκ ἐγκαταλείψεις τὴν ψυχήν μου εἰς ᾅδου ("you will not abandon my soul ...
In Christian theology, the Harrowing of Hell (Latin: Descensus Christi ad Inferos, "the descent of Christ into Hell" or Hades) [a] is the period of time between the Crucifixion of Jesus and his resurrection. In triumphant descent, Christ brought salvation to the souls held captive there since the beginning of the world. [1]
In Revelation, God is described as "having the appearance like that of jasper and carnelian with a rainbow-like halo as brilliant as emerald". Around God's throne are twenty four other thrones, on which sit elders in white robes. From the throne comes thunder and lightning and, in front of the throne, the author sees seven torches and a sea of ...
According to the author, the ancient Greek figure of speech "be gone to blessedness" meant to go "into destruction", in a euphemistic manner (as the dead were traditionally referred to as "the blessed ones"; thus dying would mean to be with the blessed); [3] it was counterpart to the modern "go to hell". [5]