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The Thirteen Attributes of Mercy (י״ג מִידּוֹת) or Shelosh-'Esreh Middot HaRakhamim (transliterated from the Hebrew: שְׁלוֹשׁ־עֶשְׂרֵה מִדּוֹת הַרַחֲמִים) as enumerated in the Book of Exodus (Exodus 34:6–7) in Parasha Ki Tissa are the Divine Attributes with which, according to Judaism, God governs the world.
Eusebius worked out this threefold classification, writing: "And we have been told also that certain of the prophets themselves became, by the act of anointing, Christs in type, so that all these have reference to the true Christ, the divinely inspired and heavenly Word, who is the only high priest of all, and the only King of every creature, and the Father’s only supreme prophet of prophets."
The actual anointing of the sick person is done on the forehead, with the prayer: "Through this holy anointing may the Lord in his love and mercy help you with the grace of the Holy Spirit", and on the hands, with the prayer "May the Lord who frees you from sin save you and raise you up". To each prayer the sick person, if able, responds: "Amen."
In the Roman Rite of the Latin Church, the priest anoints the sick person's forehead and hands with oil (usually in the form of a cross), saying: "Through this holy anointing, may the Lord in his love and mercy help you with the grace of the Holy Spirit. May the Lord who frees you from sin save you and raise you up."
The words used in the Bible in Hebrew to designate mercy, including divine mercy, are rakham (Exodus 34:6; Isaiah 55:7), khanan (Deut. 4:31) and khesed (Nehemiah 9:32). [2]In the Greek of the New Testament and of the Septuagint, the word most commonly used to designate mercy, including divine mercy, is eleos.
[2] [3] The second use of the word "predestination" applies this to salvation, and refers to the belief that God appointed the eternal destiny of some to salvation by grace, while leaving the remainder to receive eternal damnation for all their sins, even their original sin. The former is called "unconditional election", and the latter ...
In the subsequent period of 62 weeks, or what are actually 434 years, the city is rebuilt and settled (verse 25b), [64] at the end of which time an "anointed one shall be cut off" (verse 26a); this "anointed one" is generally considered to refer to the High Priest Onias III, [56] [65] whose murder outside Jerusalem in 171/0 BCE is recorded in 2 ...
Napoleon was reportedly anointed in the presence of the Pope at his coronation. [84] In Eastern Orthodoxy, the anointing of a new king is considered a Sacred Mystery. The act is believed to empower him—through the grace of the Holy Spirit—with the ability to discharge his divinely appointed duties, particularly his ministry in