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The word gibborim is used in the Tanakh over 150 times and applied to men as well as lions (Proverbs 30:30), hunters (Genesis 10:9), soldiers (Jeremiah 51:30) and leaders (Daniel 11:3). The word is also applied to David's Mighty Warriors , a group of 37 men who fought with King David in 2 Samuel 23 :8–38.
Lamb bleeding into the Holy Chalice, carrying the vexillum Adoration of the Mystic Lamb, with gushing blood, detail of the Ghent Altarpiece, Jan van Eyck, c. 1432. The title Lamb of God for Jesus appears in the Gospel of John, with the initial proclamation: "Behold the Lamb of God who takes away the sin of the world" in John 1:29, the title reaffirmed the next day in John 1:36. [1]
This is the Lamb whom the wolves fear; even the slain Lamb, by whom the lion was slain." [ 3 ] Bede : "The Lamb therefore he calls Him; for that He was about to give us freely His fleece, that we might make of it a wedding garment; i. e. would leave us an example of life, by which we should be warmed into love."
Lamb: The Gospel According to Biff, Christ's Childhood Pal is a novel by American writer Christopher Moore, published in 2002. In this work the author seeks to fill in the "lost" years of Jesus through the eyes of Jesus' childhood pal, " Levi bar Alphaeus who is called Biff".
Some translations of the Bible mention "plague" (e.g. the New International Version) [25] or "pestilence" (e.g. the Revised Standard Version) [26] in connection with the riders in the passage following the introduction of the fourth rider; cf. "They were given power over a fourth of the Earth to kill by sword, famine, plague, and by the wild ...
The opening of the fifth Seal releases the cries of martyrs for the "Word/Wrath of God". [2] The sixth Seal prompts plagues, storms and other cataclysmic events. [3] [4] The seventh Seal cues seven angelic trumpeters who in turn cue the seven bowl judgments and more cataclysmic events. [5] Lamb opening the seven seals, by Julius Schnorr von ...
El (/ ɛ l / EL; also ' Il, Ugaritic: 𐎛𐎍 ʾīlu; Phoenician: 𐤀𐤋 ʾīl; [7] Hebrew: אֵל ʾēl; Syriac: ܐܺܝܠ ʾīyl; Arabic: إل ʾil or إله ʾilāh [clarification needed]; cognate to Akkadian: 𒀭, romanized: ilu) is a Northwest Semitic word meaning 'god' or 'deity', or referring (as a proper name) to any one of multiple major ancient Near Eastern deities.
The Greek Septuagint, which Jerome also had available, translated the verse as "Moses knew not that the appearance of the skin of his face was glorified." [10] Medieval theologians and scholars believed that Jerome had intended to express a glorification of Moses' face, by his use of the Latin word for "horned."