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Its even gait and sure-footedness, so well suited to the rough paths of the Holy Land, made it at all times the most popular of all the animals for riding in those hilly regions (Genesis 22:3; Luke 19:30). Neither was it ridden only by the common people, but also by persons of the highest rank (Judges 5:10; 10:4; 2 Samuel 17:23; 19:26, etc.).
Peter's vision of a sheet with animals, the vision painted by Domenico Fetti (1619) Illustration from Treasures of the Bible by Henry Davenport Northrop, 1894. According to the Acts of the Apostles, chapter 10, Saint Peter had a vision of a vessel (Greek: σκεῦος, skeuos; "a certain vessel descending upon him, as it had been a great sheet knit at the four corners") full of animals being ...
The four firmament bearers depicted in Qazvin's book Aja'ib al-Makhluqat or The Wonders of Creatures and the Marvels of Creation (13th century). In Judaism, the living beings are considered angels of fire, who hold up the throne of God. [11] According to the Zohar, they hold up the firmament itself.
Exodus 32:4 [19] reads "He took this from their hand, and fashioned it with a graving tool and made it into a molten calf; and they said, 'This is your god, O Israel, who brought you up from the land of Egypt'." Nehemiah 9:18 [20] reads "even when they made an idol shaped like a calf and said, 'This is your god who brought you out of Egypt ...
According to Ryan Patrick Mclaughlin, a more accurate reading of Genesis 1:26–28 and 1:29–30 demonstrates that God originally prescribed a plant-based diet not just for humans but for all land-based non-human animals [11] (though an alternate scholarly interpretation is that the passage describes God as the provider of the base resources of ...
The Ainu people, who live on select islands in the Japanese archipelago, call the bear "kamui" in their language, which translates to mean god. While many other animals are considered to be gods in the Ainu culture, the bear is the head of the gods. [13]
Jewish thought of the period and Christian theology since, have always placed man, who was created in God's image, above the animals and the rest of nature. Fowler argues the superiority of humans to birds in this verse is not so much one of theology, but more one of ability.
In the first book of the Torah, the serpent is portrayed as a deceptive creature or trickster, [1] who promotes as good what God had forbidden and shows particular cunning in its deception. (cf. Genesis 3:4–5 and 3:22 ) The serpent has the ability to speak and to reason: "Now the serpent was more subtle (also translated as "cunning") than any ...