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Anglican biblical commentator William Boyd Carpenter writes that "the word sign is preferable to wonder, both in this verse and in Revelation 12:3. It is the same word which is rendered sign in Revelation 15:1. It is a sign which is seen: not a mere wonder, but something which has a meaning; it is not 'a surprise ending with itself', but a ...
The Crossing of the Red Sea, by Nicolas Poussin (1633–34). The Crossing of the Red Sea or Parting of the Red Sea (Hebrew: קריעת ים סוף, romanized: Kriat Yam Suph, lit. "parting of the sea of reeds") [1] is an episode in The Exodus, a foundational story in the Hebrew Bible.
The term was rendered as 'Red Sea' in the King James Version, the most widely utilized English translation of the Bible. More recently, alternative understandings of the term have been proposed for passages in which it refers to the crossing the Red Sea as told in Exodus 13–15 ; as such, yam suph is sometimes rendered as 'sea of reeds' or ...
The original Greek of this verse has Nazareth spelt as "Nazara". The only other place this spelling occurs in the New Testament is in Luke 4:16. Hill notes that this has led scholars to believe that both Matthew and Luke were copying from another document, likely the hypothetical Q. Hill adds that this has also led some to believe that the ...
"Toward the sea, beyond the Jordan" thus refers to the geography from the view point of the Assyrian invaders. To them the region of Zebulun and Naphtali would be across the Jordan River on the way to the Mediterranean. In the Middle Ages the "way of the sea" became a common name for the trade routes through this area, based on this verse. [4]
This is an outline of commentaries and commentators.Discussed are the salient points of Jewish, patristic, medieval, and modern commentaries on the Bible. The article includes discussion of the Targums, Mishna, and Talmuds, which are not regarded as Bible commentaries in the modern sense of the word, but which provide the foundation for later commentary.
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