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The communion motet for the Feast of the Holy Innocents is the text from Matthew 2:18 (citing Jeremiah 31:15) Vox in Rama. This was set polyphonically by a number of composers of the renaissance and baroque , including Jacob Clemens non Papa , Giaches de Wert , and Heinrich Schütz (in German).
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Other parables in this sequence include the parable of the budding fig tree (Matthew 24:32–35) and the parable of the Faithful Servant (Matthew 24:42–51). The parable of the Ten Virgins reinforces the call for readiness in the face of the uncertain time of the Second Coming. [2] It has been described as a "watching parable". [5]
Some of the main arguments for this reading include the fact that the very similar phrase of "uncovering the nakedness" of a person in Leviticus 18 and 20 always refers to sexual activity (and is commonly translated as such [151]), and the women in Ezekiel 16:39 and 23:26 do not consent, but are submitted to this sexual activity by coercion as ...
I Chronicles [20] Athaliah – Queen of Judah during the reign of King Jehoram, and later became sole ruler of Judah for five years. II Kings, II Chronicles [21] [22] Azubah #1 – Caleb's wife. I Chronicles [23] Azubah #2 – wife of King Asa, 3rd king of Judah, and mother of Jehoshaphat. I Kings, II Chronicles [24] [25]
Rhoda (whose name means "rose" [1]) was a girl (Biblical Greek: παιδίσκη) living in the house of Mary, the mother of John Mark. Many biblical translations state that she was a 'maid' or 'servant girl'. After Peter was miraculously released from prison, he went to the house and knocked on the door.
Two children with a long rope stood about 12 feet (3.7 m) apart and turned the rope as other children took turns jumping. If one were not a good jumper, one would be an 'Ever-Laster,' that is, one would perpetually turn the rope. When it was a child's turn to jump, they would enter as the rope turned, and jump to the rhyme until they missed.
The Israel of old gave birth to the Messiah (Rev 12:5) and then became the new Israel, the church, which suffers persecution by the dragon (Rev. 12:6, 13–17); cf. Is. 50:1; 66:7; Jer. 50:12." [ 2 ] Among Protestants , including particularly among those with more Reformed theology and Evangelicals , the Woman of the Apocalypse tends to be seen ...