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Longman, Strauss and Taylor's Expanded Bible states "they dug a hole in the roof" and notes that Judean "roofs were generally flat and made of thatch and dried mud" [12] and The Living Bible refers to a "clay roof". [13] Jesus is impressed by their effort, praising all the men's faith, and he tells the paralytic that his sins are forgiven.
In the King James Version of the Bible the text reads: What I tell you in darkness, that speak ye in light: and what ye hear in the ear, that preach ye upon the housetops. The New International Version translates the passage as: What I tell you in the dark, speak in the daylight; what is whispered in your ear, proclaim from the roofs.
2 Kings 17 is the seventeenth chapter of the second part of the Books of Kings in the Hebrew Bible or the Second Book of Kings in the Old Testament of the Christian Bible. [1] [2] The book is a compilation of various annals recording the acts of the kings of Israel and Judah by a Deuteronomic compiler in the seventh century BCE, with a supplement added in the sixth century BCE. [3]
This is an outline of commentaries and commentators.Discussed are the salient points of Jewish, patristic, medieval, and modern commentaries on the Bible. The article includes discussion of the Targums, Mishna, and Talmuds, which are not regarded as Bible commentaries in the modern sense of the word, but which provide the foundation for later commentary.
Some men came carrying a paralyzed man but could not get inside, so they made an opening in the roof above Jesus and then lowered the man down. When Jesus saw how faithful they had been, he said to the paralyzed man, "Son, your sins are forgiven." Some of the teachers of the law interpreted this as blasphemy, since God alone can forgive sins.
2 Kings 5 is the fifth chapter of the second part of the Books of Kings in the Hebrew Bible or the Second Book of Kings in the Old Testament of the Christian Bible. [1] [2] The book is a compilation of various annals recording the acts of the kings of Israel and Judah by a Deuteronomic compiler in the seventh century BCE, with a supplement added in the sixth century BCE. [3]
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The story of Jericho and the rest of the conquest represents the nationalist propaganda of the Kingdom of Judah and their claims to the territory of the Kingdom of Israel after 722 BCE; [3] and that those chapters were later incorporated into an early form of Joshua likely written late in the reign of King Josiah (reigned 640–609 BCE), and ...