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Augustine: "Whereas that life is the light of men, but foolish hearts cannot receive that light, being so incumbered with sins that they cannot see it; for this cause lest any should think there is no light near them, because they cannot see it, he continues: And the light shineth in darkness, and the darkness comprehended it not.
Changing water into wine at Cana in John 2:1–11 – "the first of the signs" Healing the royal official's son in Capernaum in John 4:46–54; Healing the paralytic at Bethesda in John 5:1–15; Feeding the 5000 in John 6:5–14; Jesus walking on water in John 6:16–24; Healing the man blind from birth in John 9:1–7; The raising of Lazarus ...
Verses 1:19 to 2:1 contain a chronological record of an eyewitness: [37] Day 1: the Jews sent priests and Levites from Jerusalem to ask John the Baptist (John 1:19–1:28). Day 2 ("the next day"): John saw Jesus coming toward him, and said, "Behold! The Lamb of God who takes away the sin of the world!..." (John 1:29–1:34).
It seems that John the Baptist often bore witness to Jesus, that He was the Messiah, both before and after his baptism. "The Jews sent ...": According to Catholic writer Robert Witham , these men were priests and Levites who appear to have been sent by the Sanhedrin to enquire of John the Baptist , who was then held in great esteem, to see if ...
In iconography, the evangelists often appear in Evangelist portraits derived from classical tradition, and are also frequently represented by the symbols which originate from the four "living creatures" that draw the throne-chariot of God in the vision in Ezekiel 1 reflected in the Book of Revelation , referred to as the four 'Seraphim', though ...
The "Johannine Comma" is a short clause found in 1 John 5:7–8.. The King James Bible (1611) contains the Johannine comma. [10]Erasmus omitted the text of the Johannine Comma from his first and second editions of the Greek-Latin New Testament (the Novum Instrumentum omne) because it was not in his Greek manuscripts.
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Although the King James Version was intended to replace the Geneva Bible, the King James translators relied heavily upon this version. [23] Bruce Metzger, in Theology Today 1960, observes the inevitable reliance the KJV had on the Geneva Bible. Some estimate that twenty percent of the former came directly from the latter.