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The Divine Name, Jehovah, is featured prominently throughout the Old Testament of this Bible version. In 5876 verses Jehovah appears 6934 times in the OT, per e-Sword. For example, Genesis 2:4 reads: These the generations of the heavens and the earth in creating them, in the day of Jehovah God’s making the earth and the heavens.
"Christmas Day" is a Christmas song by Michael W. Smith featuring Mandisa, from Smith's third Christmas album, It's a Wonderful Christmas (2007). In 2014 Smith remade this song for his fourth Christmas album The Spirit of Christmas (2014), this time featuring Jennifer Nettles .
[125] [126] [127] An article in the January 1, 1926 Watch Tower introduced new emphasis on the importance of the name "Jehovah"; [128] from 1929 Rutherford taught that the vindication of God's name—which would ultimately occur when millions of unbelievers were destroyed at Armageddon—was the primary doctrine of Christianity and more ...
Christmas Duets is a 2008 album released by RCA Records, consisting of archival Elvis Presley vocal recordings mixed with completely re-recorded instrumentation and new vocals by contemporary country and gospel singers. [3] Three tracks on the album do not have duet vocals: "The First Noel", "If I Get Home On Christmas Day", and "Winter ...
O Come, Divine Messiah is a popular Christian hymn for the season of Advent before Christmas. It recalls the time of waiting of the people of Israel before the birth of Christ. This song is at the same time a call to adore Jesus Christ present in the Eucharist. The melody is taken from an old Christmas song of the 16th century, Let your beasts ...
The Supremes released this reindeer-inspired song in 1965 for their holiday album, Merry Christmas, and we've been singing it ever since. See the original post on Youtube "Jingle Bell Rock" by ...
The duet between PJ Harding and Noah Cyrus, who also share writing credits, is a "dark Christmas song for what feels like a pretty dark time," the duo said in a statement to Rolling Stone.
A second hand wrote the Divine Name as κυριος with a different 'pen' from the rest of the text in 9 [ie, P. Oxy. IV 656] (II/III AD), perhaps a second writer assigned to insert the Divine Name. This is not sufficient reason, however, to conclude that these two papyri are Jewish, since Jewish strands within early Christianity existed ...