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Seed of the woman or offspring of the woman (Biblical Hebrew: זַרְעָ֑הּ, romanized: zar‘āh, lit. 'her seed') is a phrase from the Book of Genesis: as a result of the serpent's temptation of Eve, which resulted in the fall of man, God announces (in Genesis 3:15) that he will put an enmity between the seed of the serpent and the seed of the woman.
They are occasionally called malʾake ḥabbala (angels of destruction) (Ber. 51a; Ket. 104a; Sanh. 106b). if a man could see them, he would lack the strength to face them, although he can see them by throwing the ashes of the fetus of a black cat around his eyes, or by scattering ashes around his bed he can trace their footprints similar to ...
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]
"I Shall Make You Fishers of Men"; a stained glass window at Kilmore Quay, Ireland "Fishers of men" (Greek: ἁλιεῖς ἀνθρώπων, 'fishermen of men', from ὁ ἁλιεύς, 'seaman, fisherman', and ὁ/ἡ ἄνθρωπος, 'man, human being, woman') is a phrase used in the gospels to describe the mandate given by Jesus to his first disciples.
The "woman" is traditionally believed to be the Blessed Virgin Mary whom the Early Church honored as the Queen of Heaven. Prior to the presentation of the woman, John saw a vision of the Ark of the Covenant in heaven. The early Church Fathers saw John's vision of the "woman" right afterward as an indication of Mary as the "Ark of the New ...
In the indefinite form ("son of Adam", "son of man", "like a man") used in the Hebrew Bible, it is a form of address, or it contrasts humans with God and the angels, or contrasts foreign nations (like the Sasanian Empire and Babylon), which are often represented as animals in apocalyptic writings (bear, goat, or ram), with Israel which is ...
The Gospels present two stories of Jesus being anointed by a woman: (1) three accounts of his being anointed in Bethany, only John's account identifying Mary with the anointing; and (2) one account of Jesus being anointed by a sinful woman who definitely was neither Mary (of Mary and Martha) nor Mary Magdalene. [77]
Jesus and the woman taken in adultery (or the Pericope Adulterae) [a] is considered by some to be a pseudepigraphical [1] [2]: 489 passage found in John 7:53–8:11 [3] of the New Testament. In the passage, Jesus was teaching in the Temple after coming from the Mount of Olives .