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In the King James Version of the Bible the text reads: And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell. The New International Version translates the passage as: Do not be afraid of those who kill the body but cannot kill the soul.
The Greek and Hebrew versions of the Bible differ slightly in how the gifts are enumerated. In the Hebrew version (the Masoretic text), the "Spirit of the Lord" is described with six characteristics: wisdom, understanding, counsel, might, knowledge, and “fear of the Lord”. The last characteristic (fear of the Lord) is mentioned twice. [6]
Jerome: To-morrow [] in Scripture is put for time future in general. Jacob says, So shall my righteousness answer for me to-morrow.(Genesis 30:33.)And in the phantasm of Samuel, the Pythoness says to Saul, To-morrow shalt thou be with me. 1 Samuel 28:19.) [5]
The book is structured around Philip Melanchthon’s loci communes of systematic theology. [2] Some of the most frequently discussed today include de Scriptura sacra (doctrine of Scripture), de creatione (doctrine of creation), de peccato (doctrine of sin), de Christo (Christology), de gratia (soteriology), de ecclesia (ecclesiology), and de novissimis (eschatology).
Scripture should be taken from the Bible, with particular focus on the New Testament, rather than from works that are only recognised by some Christian denominations e.g. the Biblical apocrypha or the Book of Mormon, which may be more suitable for portals specific to their denominations.
The author counsels (1) to steadfastness and perseverance under persecution (1–2:10); (2) to the practical duties of a holy life (2:11–3:13); (3) he adduces the example of Christ and other motives to patience and holiness (3:14–4:19); and (4) concludes with counsels to pastors and people (chap. 5).
One of the work’s core themes is that attempting to understand Abraham through rational ethical thinking (Silentio mentions Greek philosophy and Hegel) leads to the reductio ad absurdum conclusion that (a) there must be something that transcends this type of thinking or (b) there is no such thing as “faith,” which would mean Abraham’s characterization as the “father of the faith ...
In the collected Eighteen Upbuilding Discourses this is followed by a second discourse on patience written in March 1844 and originally published in Kierkegaard's Two Upbuilding Discourses. [8] " Gaining one's soul" ends on a question, in fact on nested questions as the concluding paragraph begins with this question-within-a-question: [ 8 ]
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