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Paul the Apostle wrote of this condition in the Epistle to the Romans 7:15, 7:18–19: . I do not understand my own actions. For I do not do what I want, but I do the very thing I hate…
Cutting off one's nose to spite one's face" is an expression used to describe a needlessly self-destructive overreaction to a problem: "Don't cut off your nose to spite your face" is a warning against acting out of pique, or against pursuing revenge in a way that would damage oneself more than the object of one's anger.
A poll in the late 1990s showed the majority (81%) believe the concept is taught by the Bible, [19] another stating 82%, [20] with "born-again" Christians less (68%) likely to agree than non "born-again" Christians (81%). [21] Despite not appearing in the Bible, the phrase topped a poll of the most widely known Bible verses.
Spite can be broadly defined to include any vindictive or mean-spirited actions. Alternatively, a narrower definition includes the requirement that spiteful acts involve some degree of self-harm ." [ 1 ] One possible definition of spite is to intentionally annoy , hurt , or upset even when there might be no (apparent) gain, and even when those ...
In the Hebrew Bible, verbs that underlie the later use of the noun form kareth refer to forms of punishment including premature death, [3] or else exclusion from the people. [ 4 ] [ 5 ] The former view is implied by verses stating that the punishment will be inflicted directly by God, [ 6 ] while the latter view may be suggested by verses which ...
Of the top ten versions of the Bible in the United States based on unit sales, seven read "baptism of repentance" in Mark 1:4 in which "repentance" translates metanoia. [30] Three of the ten top-selling versions and another in the top-ten based on dollar sales attempt to capture the meaning of metanoia. None of them transliterate the Greek ...
The exact meaning varies among theologians. The less controversial meaning is that Jesus emptied his own desires, becoming entirely receptive to God's divine will, obedient to the point of death—even death on a cross, and that it encourages Christians to be similarly willing to submit to divine will, even if it comes at great personal cost.
James states in his introduction: "I have brought with me tonight ... an essay in justification of faith, a defense of our right to adopt a believing attitude in religious matters, in spite of the fact that our merely logical intellect may not have been coerced. 'The Will to Believe,' accordingly, is the title of my paper."
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