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Promise of future blessings (2:18–32 or 2:18–3:5). Banishment of the locusts and restoration of agricultural productivity as a divine response to national penitence (2:18–27). Future prophetic gifts to all of God's people, and the safety of God's people in the face of cosmic cataclysm (2:28–32 or 3:1–5).
27 Revelation 9 is the ninth chapter of the Book of Revelation or the Apocalypse of John in the New Testament of the Christian Bible . The book is traditionally attributed to John the Apostle , [ 1 ] [ 2 ] but the precise identity of the author remains a point of academic debate. [ 3 ]
The blood moon prophecies were a series of prophecies by Christian preachers John Hagee and Mark Biltz, related to a series of four full moons in 2014 and 2015.The prophecies stated that a tetrad (a series of four consecutive lunar eclipses—all total and coinciding on Jewish holidays—with six full moons in between, and no intervening partial lunar eclipses) which began with the April 2014 ...
The End of the World, also known as The Great Day of His Wrath by John Martin. "The Day of the L ORD ” is a biblical term and theme used in both the Hebrew Bible (יֹום יְהוָה Yom Adonai) and the New Testament (ἡμέρα κυρίου, hēmera Kyriou), as in "The sun shall be turned into darkness, and the moon into blood, before the great and the terrible day of the L ORD come ...
When citing the Latin Vulgate, chapter and verse are separated with a comma, for example "Ioannem 3,16"; in English Bibles chapter and verse are separated with a colon, for example "John 3:16". The Psalms of the two versions are numbered differently.
Joel is mentioned by name only once in the Hebrew Bible, in the introduction to that book, as the son of Pethuel ().The name combines the covenant name of God, YHWH (or Yahweh), and El (god), and has been translated as "YHWH is God" or "one to whom YHWH is God," that is, a worshiper of YHWH.
Commentator Jennifer Dimes notes a similarity between Amos 9:13-15, Hosea 14:4-8 and Joel 3:18 (Joel 4:18 in Hebrew chapter numbering): in each case there are promises of restoration held out at the end of the words of each prophet. [13]
[2] Parce, Domine was copied and adapted into local liturgies, and served as a model for the Irish prayer of Saint Mugint, which was allegedly composed in the 6th century by Finnian of Movilla as imitation of the Roman antiphon. [3] It is found in a 9th-century manuscript of a learned Irish monk possibly at the court of King Æthelstan. [4]
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