Sentences with phrase «hebrew writers»

Therefore, the Hebrew writers employed the word with its much more restricted meaning about four times as frequently as they employed it with a broader meaning.

God, how much of it there is, and how hard it is to make these Hebrew writers talk German!

Modern Hebrew writers, in Kurzweil's view, sort themselves out most fundamentally by their varying responses to the confrontation with the «void.»

To struggle within the world of the «void,» as did modern Hebrew writers, was one thing; to establish the «void» as the new foundation for a Jewish life, as did Ahad Haam and Scholem, quite another.

Even accepting this presumably lesser view, complications are not yet at an end; for it was freely recognized by Hebrew writers that this theory was threadbare; we are told in no uncertain terms that the nation was not of common ancestry.

If we take this prologue to the whole Old Testament seriously, then we must understand with the Hebrew writers that all war is sinful, since it necessarily witnesses to and gives violent expression to humanity's division.

The ancient Hebrew writers just commented on what they knew.

It is admitted by the American Hebrew writer that certain Jews are omitted in any such tabulation because of the penchant of certain Jews for adopting non-Jewish names, but it is contended with justice that some non-Jews with Jewish - sounding names will also be included so that the total error will be diminished.

But the essential distinction is supplied by a Hebrew writer, who, though speaking of a single incident, employs language that is a symbol of all:

He interpreted their dreams, and matters came out as he had foretold; but his long affliction was not yet ended, for the Pharaoh's butler, in the quaint phrase of the Hebrew writer, «did not remember Joseph, but forgot him.»

Not exact matches

hawaiiguest You are at odds with the writer (Moses) and the audience (the Hebrew or chosen ones) in that day, time and culture.

The writer of the letter to the Hebrews tells us in chapter 10: «Let us consider how to stir up one another to love and good works, not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near.»

Remember the writer of the Letter to the Hebrews chastised his readers for being immature and not moving on from elementary teaching.

As the writer of Hebrews said, we «stir up one another to love and good works.»

Paul talks about this frequently as does the writer of Hebrews.

The writer to the Hebrews in the NT, makes it clear that God contracted an unchanging purpose with Abraham and that this is «an anchor for the soul, firm and secure...» This makes it clear that God's purpose was always the same, to redeem creation, establish the Kingdom of God in God's presence on the new heaven and new earth and bring the exiles back to the garden.

Of course in principle, a leader must be a servant of all according to Jesus» teachings and the writer of Hebrews instructs to have confidence in leaders and respect their authority in a way that their work is a joy not a burden.

During the Revolution, writers and preachers turned to the historical books of the Hebrew Bible to fill out ancient Roman analyses of political corruption.

Surely this is what the writer of Hebrews intended when he wrote, «Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight, and sin which clings so closely, and let us run with perseverance the race that is set before us» (Heb.

The writer of Hebrews 13 groups this and other paraenetic points under a broader one: «Let mutual love continue,» which echoes Jesus» «new command» to his disciples.

Jonathan Yudelman, a graduate student in philosophy at Hebrew University, is a freelance writer and regular contributor to the Jerusalem Post.

They were the most notable series of ethical teachers in the ancient world and the fountainhead of the noblest moral qualities in the Hebrew faith, but the great prophetic writers were comprehended within four centuries, and not only the legal but the sacrificial system preceded, underlay, and outlived them all.

(Hebrews 9:12) Thus the writer moves from one element of the old system to another, interpreting each as a transient intimation of abiding spiritual experience.

«Let us then approach God's throne of grace with confidence, so that we may receive mercy and find grace to help us in our time of need,» says the writer of Hebrews.

That's the dilemma... and that's why it's called «faith»... the substance of things «hoped» for, as the writer of Hebrews put it.

Hence, the Christian Bible writers repeatedly quoted from and alluded to the former Bible writings, carrying forward and expanding many of the themes and promises set forth in the Hebrew Scriptures.

And the writer to the Hebrews, counselled his readers to» provoke one another to love and good deeds» (Heb 10) as the preparation for future events.

Throughout, Novak draws on the riches of Hebrew Scripture, Talmud, and rabbinic commentary as he engages political theories propounded by Aristotle, Aquinas, Hobbes, Locke, Kant, and more recent writers such as Tillich and Rawls.

Precisely because we know, with the writer to the Hebrews, that we have here no abiding city, we are from time to time tempted to retire from the fray, to set our minds on higher and better things.

But the writer of Hebrews wasn't encouraging us to put our faith in the visible things of life, but the invisible.

Do some research on the original languages (Greek and Hebrew) and then some research on the socio - cultural context of the day and what the writer / s were saying to their generation.

As the writer of the Letter to the Hebrews puts it: Jesus «is the author and perfecter of faith», or, as the New English Bible has it, on him «faith depends from start to finish».

This amounts to saying that I think the Old Testament should be read through the hermeneutical spectacles that Paul (Romans and Galatians), Luke (Gospel and Acts), Matthew, and the writer to the Hebrews provide.

The writer to the Hebrews goes on to say that those prayers of the son were offered «to him who was able to save him from death, and he was heard because of his reverence.»

Dr. W. F. Albright puts it this way: «To the writers of the New Testament, the Hebrew Bible was Holy Scripture and they were the direct heirs of its prophets.

There are many other indicators in this context, as well as the chapter, that the writer of Hebrews is not talking about loss of the deliverance from hell to heaven, but loss of the blessings of sanctification and rewards, and the loss of «saving of the life» in vs 39.

Let us then follow the argument of the writer to the Hebrews in chapter 7 to see what these passages say to him about the priesthood of Jesus Christ and its superiority to the existing levitical priesthood.

It is this emphasis on divine fellowship that seems to undergird the thinking of the writer of the book of Hebrews concerning Sabbath rest.

Here a new and unknown priesthood is described, a priesthood which, as the writer to the Hebrews saw it, was the forecast and the symbol of the priesthood of Jesus Christ.

This is a reality already glimpsed in the New Testament by the writer of Hebrews who admonished the believers in his day:

The writer to the Hebrews had an almost unique sense of the total adequacy of the work of Jesus Christ.

The writer of Hebrews says that many of them were tortured, imprisoned, stoned, and sawn in two.

The writer to the Hebrews wrote out of a Hebrew background.

The argument of the writer to the Hebrews is that Jesus is the only one in whom there is free and open access to reality and to God.

The writer to the Hebrews wrote out of a double background.

The Latin Word for priest is pontifex, which literally means a bridge - builder, and for the writer to the Hebrews the Gospel's essence is that Jesus Christ is for men the bridge into the presence of God.

And it is here that the writer to the Hebrews makes his personal and unique contribution to the understanding of Jesus, for he shows us Jesus as the High Priest according to the order of Melchizedek.

In the Letter to the Hebrews there is a direct echo of this when the writer speaks of the Temple in Jerusalem as being «a copy and shadow of the heavenly sanctuary», and when he recalls how Moses was instructed to make everything according to the pattern shown to him on the heavenly mount (8:5).

Similarly, Beegle believes that the song writers Isaac Watts and Charles Wesley, had they «lived in the preexilic centuries of David and his successors and been no more inspired than they were in their own day,» would no doubt have had their hymns included in the Hebrew canon.

Jesus was born a Jew, and his name in Hebrew was perhaps pronounced Ye · shu ′ a `, but the inspired writers of the Christian Scriptures did not hesitate to use the Greek form of the name, I · e · sous ′.