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It is the seventh stone in Ezekiel 28:13 (in the Hebrew text, but occurring fifth in the Greek translation). The stones is also mentioned with frequency elsewhere (Exodus 24:10, Job 28:6,16, Song 5:14, Isaiah 54:11, Lamentations 4:7; Ezekiel 1:26, 10:1). Sappheiros is also the second foundation stone of the celestial Jerusalem (Revelations 21:19).
The Emesa temple to the sun god Elagabalus with baetyl at centre. Roman coin of 3rd century AD. A baetyl (/ ˈ b iː t ɪ l /; also betyl), literally "house of god" is a sacred stone (sometimes believed to be a meteorite) that was venerated and thought to house a god or deity. [1]
The stone intended may be the sapphire. [9] In Revelation 9:17, the word appears in adjective form (hyakinthinous, "hyacinthine"); [10] this, again, is thought to be descriptive of a blue or purple colour, with no reference to the modern jacinth stone. [11]
Citrine “A powerful gemstone crystal in a range of deep yellows, oranges, and yellow-cream-white, the citrine gemstone is said to bring abundance and wealth into one’s life,” Salzer says.
The forms of divination mentioned in Deuteronomy 17 are portrayed as being of foreign origin; this is the only part of the Hebrew Bible to make such a claim. [5] According to Ann Jeffers, the presence of laws forbidding necromancy proves that it was practiced throughout Israel's history.
Title page of a printed lapidary by Conrad Gessner of 1565. A lapidary is a text in verse or prose, often a whole book, that describes the physical properties and metaphysical virtues of precious and semi-precious stones, that is to say, a work on gemology. [1]
The Stone of Jacob appears in the Book of Genesis as the stone used as a pillow by the Israelite patriarch Jacob at the place later called Bet-El. As Jacob had a vision in his sleep, he then consecrated the stone to God. More recently, the stone has been claimed by Scottish folklore and British Israelism.
Sin of a mortal character is always committed with the consent of reason: "Because the consummation of sin is in the consent of reason"'. (cf. STh II–IIae q.35 a.3) Venial and mortal sins can be compared to sickness and death. While venial sin impairs full healthy activity of a person, mortal sin destroys the principle of spiritual life in ...