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Although the word "antichrist" (Greek antikhristos) is used only in the Epistles of John, the similar word "pseudochrist" (Greek pseudokhristos, meaning "false messiah") is used by Jesus in the Gospels: [14] For false messiahs and false prophets will appear and produce great signs and omens, to lead astray, if possible, even the elect.
He identified the Antichrist with Paul's Man of Sin, Daniel's Little Horn, and John's Beast of Revelation 13. [30] He sought to apply other expressions to Antichrist, such as "the abomination of desolation," mentioned by Christ (Matt. 24:15) and the "king of a most fierce countenance," in Gabriel's explanation of the Little Horn of Daniel 8 ...
Since the author of Second Thessalonians does not explicitly mention the katechon's identity, the passage's interpretation has been subject to dialogue and debate amongst Christian scholars. Common interpretations for the identity of the katechon include the government, the church, or the Holy Spirit.
The Spirit will accuse the world of sin (16:9) and glorify Jesus (16:14), and though it is "the spirit that gives life", the spirit does not add new revelations to those of Jesus. [37] Jesus' promise to send the Advocate in the Gospel of John is later fulfilled in John 20:19–23 as Jesus bestows the Spirit upon his disciples.
"Whereof it followeth Rome to be the seat of Antichrist, and the pope to be very antichrist himself. I could prove the same by many other scriptures, old writers, and strong reasons." [36] John Wesley, speaking of the identity given in the Bible of the Antichrist, wrote: "In many respects, the Pope has an indisputable claim to those titles.
As the Catechism says, the word "Hell"—from the Norse, Hel; in Latin, infernus, infernum, inferni; in Greek, ᾍδης ; in Hebrew, שאול (Sheol)—is used in Scripture and the Apostles' Creed to refer to the abode of all the dead, whether righteous or evil, unless or until they are admitted to Heaven (CCC 633). This abode of the dead is ...
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