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The Greek word for 'dwelt' (ἐσκήνωσεν 6]) also means "tabernacled, sojourned", with a similar sound to "Shekhînah", a term not found in the Old Testament but frequently occurring in the Targums or Chaldee Paraphrases, as the 'visible symbol of the divine Presence which appeared in the Tabernacle and the Temple'; the Targums, moreover ...
The main concordance lists each word that appears in the KJV Bible in alphabetical order with each verse in which it appears listed in order of its appearance in the Bible, with a snippet of the surrounding text (including the word in italics). Appearing to the right of the scripture reference is the Strong's number.
Most manuscripts that contain the text place it after John 7:52, probably because of the words 'neither do I condemn you' in 8:11, which are comparable to John 8:15. [3] Some manuscripts place it after John 7:36 , John 7:44 , or John 21:25 , whereas a group of manuscripts known as the "Ferrar group" place it after Luke 21:38.
The word may be misunderstood by some as being the surname of Jesus due to the frequent juxtaposition of Jesus and Christ in the Christian Bible and other Christian writings. Often used as a more formal-sounding synonym for Jesus, the word is in fact a title, hence its common reciprocal use Christ Jesus, meaning The Anointed One, Jesus.
The 1968 Supplement of Liddell Scott and Jones also includes the definition, "brought to justice"; this sense is the normative definition found in Hellenistic Greek meaning "to punish" or "administer justice (to someone)." Instead of meaning declared righteous or made righteous, the term may mean the proper or legally approved punishment has ...
His initial drafts did not contain any references to a dream at all, according to his closest advisers. ... will give us upon demand the riches of freedom and the security of justice. We have also ...
In Christianity, the doctrine of Christian liberty or Christian freedom states that Christians have been set free in Christ and are thus free to serve him. [1] Lester DeKoster views the two aspects of Christian liberty as "freedom from" and "freedom for" and suggests that the pivot between the two is the divine law .
There is the legal freedom for every citizen to experience equal justice and the freedom from being forced to house and feed soldiers during times of peace.
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