Sentences with phrase «ancient set of»

After three dragons wreak havoc over the empire, young Kwazi must use an ancient set of Mah Jong tiles to restore balance.

But as she crosses an ancient set of stepping stones, she slips and falls into an angry river.

In yoga, there is an ancient set of guidelines called the Yamas and the Niyamas.

We had an ancient set of stained and battered encyclopaedias and we started at A and headed to Z.

Nature gives us this awesome and advanced brain and the majority of the world p i s s it away believing in an ancient set of fables instead of using common sense and educating themselves even a little bit about history.

Not exact matches

In it, Clason divulges financial wisdom through a series of parables set in ancient Babylon.

Another oft - recommended title, The Richest Man in Babylon is, surprisingly, just what it sounds like — a compilation of parables about wealth set in ancient Babylon.

The game takes place in London, though it's set in an alternate reality where an ancient order of knights keeps the world safe from monsters.

The stage was set for him to get his wish: reports over the past few years had said that the Royal and Ancient Golf Club of St. Andrews (R&A), golf's governing authority everywhere outside the U.S., was likely to give Trump the 2020 tournament, officially known as the Open Championship (to golf fans, simply The Open).

Alone among religious movements in the West, Catholicism preserves the ancient vision of the priesthood as a set - apart caste.

«The Code of Hammurabi was one of several sets of laws in the ancient Near East.

Instead of the ancient Holy Land, Tyler Perry's The Passion is set in current - day New Orleans and will be broadcast live on Fox, on March 20.

The ancient stock, if absolutized, sets rules that eventually prove inadequate to the ever - changing caches of the world.

Such imagery was prevalent in ancient creation myths, and typically, when the gods of these myths set out to bring order to the chaotic waters, they did so through war, battle, and violence (Greg Boyd, God at War, 159 - 164).

Neither those who would set aside Genesis as primitive science nor those who would try to defend it as the true science of origins seem to grasp the differences between modern scientific and ancient cosmological literatures.

The monsters rage and ramp; but over against them sits enthroned the «Ancient of Days» (the eternal God); and «the judgement was set and the books were opened».

Mosul, the second - largest city in Iraq, is built on and adjacent to the ancient Assyrian city of Nineveh, the setting for the biblical book of Jonah and once the most powerful capital of the ancient world.

While it's a pretty irreverent take on nativity scene decorations, whether the creators of the «Hipster Nativity Set» were intending to or not, the concept offers interesting commentary about the intersections of modern millennial culture with the ancient holiday.

In the Revised Standard Version (1946) this passage is set apart in small italic type, and the marginal note reads: «Other ancient authorities add 7:53 - 8:11 either here or at the end of this gospel or after Luke 21:38, with variations of the text.»

In the American Revision of the Standard Edition (1901) it is set apart with brackets, and a marginal note explains: «Most of the ancient authorities omit John 7:53 - 8:11.

Just because something's written in an ancient scroll, that got non-unanimously VOTED by humans into a set of books, does not mean it's true.

Adam is close to the ancient hebrew word for man sowhy can't we assume that Adam is merely the first set of men and Eve is mereley the first set of women?

After all, the dominant religions in the United States keep their followers by encouraging them to remain ignorant of other religions out of fear they will find out that there's basically nothing new under the sun, and that the ideas of Christianity date all the way back to ancient Egyptian religion ant the mythology surrounding Horus and Set.

The artists draw on an ancient tradition of Mary as herself a voracious reader, stewed in holy Scriptures, and a notion, then commonplace, of the affinity between the intellectual and spiritual lives, of the «garden enclosed» where the God of truth meets the believer, set apart from the demands of the world.

The Epiphany of our Lord was, in the ancient church, a day that was set aside to commemorate not only the visitation of the Magi, but the Lord's Baptism, and his first miracle.

This commentator, like every commentator, is deeply set in a myriad of experiential forces that can not be screened out simply by a resolve to do the «canonical,» even as the ancient powers of canonization were not innocent and detached.

Without even recounting the crucifixion, Bell presented such vivid images of the patterns of sacrifice in the ancient Near East (the cultural setting for the sacrifice of Isaac) that by the time we got to the story of Jesus, our hearts and minds were connecting the dots.

Yet it is this very process of rational justification that makes fundamentalism a very modern phenomenon, one that sets it at odds with the more ancient tradition of inerrancy found within the Church.»

Critical historical exegesis during the past hundred years has undoubtedly aided unprecedented advancements in our biblical knowledge: in the better understanding of literary genres, source history and textual composition; in etymology and archaeology; in the penetration of ancient languages and cultural settings.

This is immediately followed by the assertion that the Church's position «is grounded in a proper view of economics, true to the etymology of the term, which emerged in ancient civilizations and in early Christian history to describe the arrangement of a household — God's household, which is ordered and open to those who long to sit at the table which they helped set.»

In a recent book, The Geography of Genius, Eric Weiner sets out on what he calls «a search for the world's most creative places, from ancient Athens to Silicon Valley.»

At its greatest, just before decline set in about the middle of the seventh century, the empire included within its borders the ancient imperial powers, Egypt, and Babylonia, besides much else that made up the total area from the Persian Gulf in a great arc through western Iran and Armenia as far as Cilicia, and all of Syria and Palestine.

Here is the sheer miracle of it: a literature that long antedated our glorious gains in science and the immense scope of modern knowledge, which moves in the quiet atmosphere of the ancient countryside, with camels and flocks and roadside wells and the joyous shout of the peasant at vintage or in harvest — this literature, after all that has intervened, is still our great literature, published abroad as no other in the total of man's writing, translated into the world's great languages and many minor ones, and cherished and loved and studied so earnestly as to set it in a class apart.

It urges people to set aside «apathy and cynicism» and draw new inspiration from the ancient Christian virtues of «love, trust and hope».

However, if I was an ancient Israelite, and I saw things like the Red Sea parting, staff turned into snakes, and the Shekinah glory, and prophets predicting specific future events with 100 % accuracy, and other nations setting their face against Israel to destroy her and / or engaged in human sacrifice, and they weren't typical humans but were actually a group of hybrids like the Nephalim or the Rephaim that were polluting the gene pool to try to foil God's plan of ultimately bringing a Messiah to save all mankind one day, and God wanted them to repent and sent them warning after warning, and they refused, and God commanded me thus....

To blame the past for errors which have brought us to this pass is to indulge in the ancient fallacy of saying that the fathers have eaten sour grapes and the children's teeth are set on edge.

They may find the Bible an inadequate guide because they are aware that the books of the Bible were written in a variety of settings in ancient cultures.

We have lots and lots of actual ancient Egyptian religious hieroglyphs — set in stone, and not changed a bit - which tell about their gods.

It is therefore proper to our study of worship to inquire what this revolution in language means for the public worship in our churches; to ask whether perhaps it is not a task of contemporary obedience and praise to find fresh forms of statement whereby intelligibly to set forth ancient facts and encounters.

As the Word springs forth from the vortex of its ancient setting to express itself through the vortex of text / preacher / people in social context, the Word of God happens; it becomes a proclamation event in the lives of the people experiencing the sermon.

The teaching of Jesus was set in the context of ancient Judaism, and in many respects that teaching must have been variations on themes from the religious life of ancient Judaism.

In this special lecture, he situates the message of Jesus in its ancient setting, and explores its relevance to our own situation.

He will be reminded of what that simple old sage remarked in ancient times, «When they meet together, and the world sets down at an assembly, or in a court of law, or a theater, or a camp, or in any other popular resort, and there is a great uproar and they praise some things which are being said or done, and blame other things, equally exaggerating both, shouting and clapping their hands, and the echo of the rocks and the place in which they are assembled redoubles the sound of the praise or blame — at such a time will not a young man's heart, as they say, leap within him?

This is a very special set of beliefs, and if we examine the ancient civilisations we fnd that these beliefs are not there.

St. John sets this story at the time of the Passover, suggesting that the ancient Jewish feast was to be both continued and changed.

In the Athanasian Creed, that ancient canticle of Christian faith still found in the service books of many Christian communions, there is a fine statement which gives the proper setting for any discussion of Christian worship and, a fortiori, for a discussion of the central act of Christian worship, the sacrament of the Lord's Supper, the Eucharist, the Holy Communion, the Divine Mysteries, the Liturgy, the Mass — call it what you will.

Indeed, it might plausibly be argued that the essential and universal meaning of this ancient story can be grasped most profoundly only when the story is set free from any connection with an actual occurrence in time and space.

I get a little tired of an ancient organization with a history of molesting children and setting people on fire trying to claim moral authority over a civilization that it threatens with annihilation.

Since one - hundred - foot spans were difficult for the ancients to roof over (long enough timbers being rare and expensive), the builders raised a narrower set of walls on colonnades, dividing the floor into a central nave under the raised roof and two side aisles under shed roofs.

Ancient Israel took part in the terrible migrations of the late Bronze Age but also was set apart: In Israel's holiness code we first encounter the hope of an eventual end to cruelty.