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"City upon a hill" is a phrase derived from the teaching of salt and light in Jesus's Sermon on the Mount. [n 1] Originally applied to the city of Boston by early 17th century Puritans, it came to adopt broader use in political rhetoric in United States politics, that of a declaration of American exceptionalism, and referring to America acting as a "beacon of hope" for the world.
In the King James Version of the Bible the text reads: Ye are the light of the world. A city that is set on an hill cannot be hid. The World English Bible translates the passage as: You are the light of the world. A city located on a hill can't be hidden. The Novum Testamentum Graece text is: Ὑμεῖς ἐστε τὸ φῶς τοῦ ...
Several passages have reference to this bird, its periodical migrations (Jeremiah 8:7), its nesting in fir-trees, its black pinions stretching from its white body (Zechariah 5:9; D.V., kite; but the stork, hasîdhah, is mentioned in the Hebrew text). Two kinds, the white and the black stork, live in Israel during the winter.
[1] In classical times, the griffin was a keeper of light, attending Apollo, and Christians retained the griffin's association as a guardian of the dead. [1] Imaginary creatures are also frequent, and the gargoyles alone display a great variety. Viollet-le-Duc remarked that he did not know, in France, two gargoyles alike. [7]
The parable is the source of the proverb "to hide one's light under a bushel", the use of the word "bushel", an obsolete word for bowl (now relegated to usage as a unit of measure), appearing in William Tyndale's translation of the New Testament: "Neither do men light a candle, and put it under a bushel, but on a candlestick, and it lighteth ...
The art of the Middle Ages was mainly religious, reflecting the relationship between God and man, created in His image. The animal often appears confronted or dominated by man, but a second current of thought stemming from Saint Paul and Aristotle, which developed from the 12th century onwards, includes animals and humans in the same community of living creatures.
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Instead, the Evangelists were often shown in their human forms accompanied by their symbolic creatures, or as men with the heads of animals. [24] In images where the creatures surround Christ, the winged man and the eagle are often depicted at Christ's sides, with the lion and the ox positioned lower by his feet, with the man on Christ's right ...