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John then says that during the Passover Feast Jesus performed miraculous signs, but does not list them, that caused people to believe in him, but that he would "not entrust himself to them, for he knew all men". Perhaps John included this statement to show Jesus possesses a knowledge of people's hearts and minds, an attribute of God. [43]
Online translations of the Second Epistle of John: Online Bible at GospelHall.org; KJV; NIV; Bible: 2 John public domain audiobook at LibriVox Various versions; Online articles on the Second Epistle of John: The Second General Epistle of John from Kretzmann's Popular Commentary of the Bible; An Exegesis of 2 John 7–11 by Mark A. Paustian
The First Epistle of John stands out from the others due to its form, but they're united by language, style, contents, themes, and worldview. [9] The Second and Third Epistles of John are composed as regular greco-roman letters, with greetings and endings, while the First Epistle of John lacks such characteristic markings and instead resembles a sermon or an exhoratory speech.
In his 2005 book The Collapse of Globalism and the Reinvention of the World, Canadian philosopher John Ralston Saul treated globalism as coterminous with neoliberalism and neoliberal globalization. He argued that, far from being an inevitable force, globalization is already breaking up into contradictory pieces and that citizens are reasserting ...
"Gergeza" was preferred over "Geraza" or "Gadara" (Commentary on John VI.40 (24) – see Matthew 8:28). Some common alterations include the deletion, rearrangement, repetition, or replacement of one or more words when the copyist's eye returns to a similar word in the wrong location of the original text.
The seven signs are: [2] [3] Changing water into wine at Cana in John 2:1–11 – "the first of the signs" Healing the royal official's son in Capernaum in John 4:46–54; Healing the paralytic at Bethesda in John 5:1–15; Feeding the 5000 in John 6:5–14; Jesus walking on water in John 6:16–24; Healing the man blind from birth in John 9:1–7
Jihad vs. McWorld: How Globalism and Tribalism Are Reshaping the World is a 1995 book by American political scientist Benjamin Barber, in which he puts forth a theory that describes the struggle between "McWorld" (globalization and the corporate control of the political process) and "Jihad" (Arabic term for "struggle", here modified to mean tradition and traditional values, in the form of ...
The term globalization first appeared in the early 20th century (supplanting an earlier French term mondialisation), developed its current meaning sometime in the second half of the 20th century, and came into popular use in the 1990s to describe the unprecedented international connectivity of the post–Cold War world. [2] The origins of ...