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The Horns of Moses are an iconographic convention common in Latin Christianity whereby Moses was presented as having two horns on his head, later replaced by rays of light. [1] The idea comes from a translation, or mis-translation, of a Hebrew term in Jerome 's Latin Vulgate Bible , and many later vernacular translations dependent on that.
Most often, the Horned God is considered a male fertility god. [48] The use of horns as a symbol for power dates back to the ancient world. From ancient Egypt and the Ba'al worshipping Cannanites, to the Greeks, Romans, Celts, and various other cultures. [49] Horns have ever been present in religious imagery as symbols of fertility and power.
The Horned God is one of the two primary deities found in Wicca and some related forms of Neopaganism. The term Horned God itself predates Wicca, and is an early 20th-century syncretic term for a horned or antlered anthropomorphic god partly based on historical horned deities .
At first the name Baal was used by the Jews for their God without discrimination, but as the struggle between the two religions developed, the name Baal was given up by the Israelites as a thing of shame, and even names like Jerubbaal were changed to Jerubbosheth: Hebrew bosheth means "shame".
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Jupiter Ammon, depicted in a terracotta fragment. A fossil ammonite, showing its horn-like spiral. Ammon, eventually Amon-Ra, was a deity in the Egyptian pantheon whose popularity grew over the years, until growing into a monotheistic religion in a way similar to the proposal that the Judeo-Christian-Islamic deity evolved out of the Ancient Semitic pantheon. [2]
In the New Testament, as well as in the Old, they "consistently use Hebraic forms of God's name". [216] [217] An example is the Holy Name Bible by Angelo B. Traina, whose publishing company, The Scripture Research Association, released the New Testament portion in 1950. On the grounds that the New Testament was originally written not in Greek ...
A diagram of the names of God in Athanasius Kircher's Oedipus Aegyptiacus (1652–1654). The style and form are typical of the mystical tradition, as early theologians began to fuse emerging pre-Enlightenment concepts of classification and organization with religion and alchemy, to shape an artful and perhaps more conceptual view of God.