Sentences with phrase «of biblical prophets»

Also, many of the biblical prophets come down pretty hard on greed and gluttony, and even Paul has some harsh words for those who overeat (1 Cor 11).

His call to a fresh «innocence of becoming» and «newness of life» is at least a faint echo of the biblical prophets and St. Paul, only without the virtues of love and hope.

The role of the biblical prophets was always to bring a strong and disruptive voice to their own communities.

Christian Zionists have traded the mantle of the biblical prophets for an idolatry of militarism and the nation state.

Not exact matches

This interpretation is grounded in biblical themes — the vision of the Hebrew prophets of a branch growing from the seemingly dead stump of the Davidic royal line, and, of course, the central Christian affirmation of the death and resurrection of Jesus.

For if the words of the prophets are not given a «spiritual» sense, there is no biblical and theological basis for the confession that Jesus of Nazareth is the Christ.

The Biblical quote didn't specify to beware of the false prophet Joseph Smith.

Biblical prophets practice it which means God approves of it.

The seeming correspondence between events in our own day and the language of the prophets has prompted Christians to look with fresh eyes on the biblical promises about the Land and the prophetic oracles about return and restoration.

And to say that Biblical teachings are invalid because there are other similar beliefs that have older known written sources invalidates the Biblical teachings also should take into consideration that for certain Biblical believers that all those truths whether they are known to have been placed in the Bible first or known thus far to have been placed elsewhere that they believe that they all come via deity who at the beginning of human history on this world dispensed those truths to humanity and that to those who believe in the biblical teachings believe that through time they are more complete than those of other ancient beliefs due to God restoring those truths through revelations given to later prophets like say Moses and other later Old and New Testament prophets and aBiblical teachings are invalid because there are other similar beliefs that have older known written sources invalidates the Biblical teachings also should take into consideration that for certain Biblical believers that all those truths whether they are known to have been placed in the Bible first or known thus far to have been placed elsewhere that they believe that they all come via deity who at the beginning of human history on this world dispensed those truths to humanity and that to those who believe in the biblical teachings believe that through time they are more complete than those of other ancient beliefs due to God restoring those truths through revelations given to later prophets like say Moses and other later Old and New Testament prophets and aBiblical teachings also should take into consideration that for certain Biblical believers that all those truths whether they are known to have been placed in the Bible first or known thus far to have been placed elsewhere that they believe that they all come via deity who at the beginning of human history on this world dispensed those truths to humanity and that to those who believe in the biblical teachings believe that through time they are more complete than those of other ancient beliefs due to God restoring those truths through revelations given to later prophets like say Moses and other later Old and New Testament prophets and aBiblical believers that all those truths whether they are known to have been placed in the Bible first or known thus far to have been placed elsewhere that they believe that they all come via deity who at the beginning of human history on this world dispensed those truths to humanity and that to those who believe in the biblical teachings believe that through time they are more complete than those of other ancient beliefs due to God restoring those truths through revelations given to later prophets like say Moses and other later Old and New Testament prophets and abiblical teachings believe that through time they are more complete than those of other ancient beliefs due to God restoring those truths through revelations given to later prophets like say Moses and other later Old and New Testament prophets and apostles.

Here's a biblical quote where jesus says we should follow the OT: Jesus orders Christians to follow the Law of Moses in the Old Testament: «Do not think that I [Jesus] have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them.

The biblical prophets used some devices of dystopian writing to drive home the message that the disastrous future was already breaking into the present; but within the Covenant framework they could locate hope.

As a leader there will be periods of loneliness, as we see in the lives of many biblical leaders, and the prophets.

So I am always delighted when I come across a biblical passage like that in Isaiah 25:6 - 9 where the prophet says: «On this mountain the Lord of hosts will make for all people a feast of fat things....

On some lips the multiplicity of biblical citations, from the Hebrew prophets and from Jesus, would have been wearying.

The biblical evidence we have just surveyed points to a period of coexistence of seer and prophet and a popular tendency to equate the two offices.

Estrangement and alienation are not biblical terms, but they are implied in the biblical description of the human predicament; the expulsion from paradise, the hostility between humanity and nature, the hostility of person against person, of nation against nation, and of the continuous complaint of the prophets against the rulers.

The very arrangement of the biblical books in the Hebrew canon of scripture presupposes this definition of prophetism.1 Between the first division of the Law and the third division of the Writings, the central category of the Prophets embraces not only the books of the prophets Isaiah, Jeremiah, Ezekiel, and the twelve prophets from Hosea to Malachi (all together termed «Latter Prophets») but also the historical writings of Joshua, Judges, and the books of Samuel and Kings («Former Prophets») In this way the Hebrew Bible formally and appropriately acknowledges that prophetism is more than the prophet and his work, that it is also a way of looking at, understanding, and interpreting Prophets embraces not only the books of the prophets Isaiah, Jeremiah, Ezekiel, and the twelve prophets from Hosea to Malachi (all together termed «Latter Prophets») but also the historical writings of Joshua, Judges, and the books of Samuel and Kings («Former Prophets») In this way the Hebrew Bible formally and appropriately acknowledges that prophetism is more than the prophet and his work, that it is also a way of looking at, understanding, and interpreting prophets Isaiah, Jeremiah, Ezekiel, and the twelve prophets from Hosea to Malachi (all together termed «Latter Prophets») but also the historical writings of Joshua, Judges, and the books of Samuel and Kings («Former Prophets») In this way the Hebrew Bible formally and appropriately acknowledges that prophetism is more than the prophet and his work, that it is also a way of looking at, understanding, and interpreting prophets from Hosea to Malachi (all together termed «Latter Prophets») but also the historical writings of Joshua, Judges, and the books of Samuel and Kings («Former Prophets») In this way the Hebrew Bible formally and appropriately acknowledges that prophetism is more than the prophet and his work, that it is also a way of looking at, understanding, and interpreting Prophets») but also the historical writings of Joshua, Judges, and the books of Samuel and Kings («Former Prophets») In this way the Hebrew Bible formally and appropriately acknowledges that prophetism is more than the prophet and his work, that it is also a way of looking at, understanding, and interpreting Prophets») In this way the Hebrew Bible formally and appropriately acknowledges that prophetism is more than the prophet and his work, that it is also a way of looking at, understanding, and interpreting history.

Together with the opening line of the Letter to the Hebrews («In ancient times God spoke to man through prophets and in varied ways, but now he speaks through Christ, His Son...»), as well as many other biblical texts, this passage reveals to us a startling truth.

It can also be referred to as the prophetic premise, since it was the biblical prophets who first taught that «no work of man's hand or brain should ever be regarded as absolute, as permanent, as definitive» (Garaudy, 1:68).

Scripture recognizes the danger that self - deception poses for the life of faith, and no biblical story illustrates the phenomenon of self - deception better than that of King David and Nathan the prophet.

The biblical prophets, who spoke out for peace and justice, are often cited as sources of strength and hope.

It was very troubling for some of the Biblical authors to comprehend — especially the prophets (cf. Jeremiah 12).

(Ibid., «Biblical Leadership,» p. 133; cf. ibid., «The Man of Today and the Jewish Bible,» p. 94 f., «False Prophets,» p. 114.)

Isaiah 24 offers one of the most eloquent statements of this biblical vision that is found particularly in the prophets of the Hebrew Scriptures.

Hermann Gunkel, in a sense the unique father of us all in modern biblical scholarship, despite his insistence on saga's supervision of the Elijah narratives as we receive them, nevertheless affirms on the one hand Elijah's kinship with the greatest of all ministers of ancient Israel, Moses, in their mutual contention with their own people; and, on the other hand, Elijah's legitimate and immediate relationship to the great prophets who follow him and who, essentially, continue the work he began.

Yet, I believe that his was a genuine encounter with God and that his was a prophetic message, akin to that of the great Biblical prophets Isaiah and Jeremiah.

That's what prophets and ministers in the biblical faith - with all too uncommon exception - have been doing for thousands of years.

In the biblical account, John the Baptist was a prophet and the cousin of Jesus.

Then every pastor, priest, and prophet begins to preach about Eve and Delilah, biblical women culturally synonymous with the evils of temptation and the fall of men.

Drawing on biblical and church tradition, he spoke of the roles of pastor, priest, prophet and king as historically normative for the Christian ministry.

The revelations are introduced simply by the word Say, more or less the Biblical equivalent of the phrase so frequently found in the prophets, «Thus saith the Lord.»

In the third part we will have recourse to the exegesis of testimony in the biblical prophets and in the New Testament.

Again and again they see in Biblical passages a great foreshadowing of the coming of the Prophet of Allah.19

The very last verse of the biblical books of the prophets reads, «Look, I will send you the prophet Elijah before the great and terrible day of the Lord comes.

The fall of Adam and Eve, the covenants with Israel and its deliverance from bondage, its falling away and punishment through new sufferings, the speaking of the divine word through the prophets, the birth of Christ in human flesh, the life and death of Jesus, the experience of the resurrection, and the history of the Church, the expectation of the final events and the established reign of God in love and peace — all this is the Biblical understanding of what God has done, is doing, and will continue to do for the judgment and redemption of the world.

with the exception of some small bits out of the books of the prophets — virtually none of the other biblical scribblings were contemporaneous with events described within them, and ALL of the texts were subject to revision for a really long time from people who came along after they were originally written.

It is generally agreed among biblical scholars that in these servant passages, the prophet was not referring to a particular individual but was calling his people to become the suffering servant of all mankind.

It is quite otherwise, however, with Elijah, the ninth century prophet, who, according to the Biblical tradition, had been carried up to heaven in a whirlwind riding in a chariot of fire, drawn by horses of fire.13 Elijah had made such an impression on the men of his own generation as a man of vitality and divine power that he continued to be a living legend.

My experiences of God's love were very clear to me, and I simply assumed, as did most biblical writers, that God's love had been made abundantly clear in the miracles of the Exodus, the words of the prophets, the work of Christ.

Religious proponents of international law could draw on the prophets for biblical support: Amos, Hosea, Micah and others discerned Yahweh's law as both impartial and international, striking against the arrogant pretensions of all people and nations who violate human rights in the belief that God is on their side.

Historical arguments between their faiths have rarely if ever been over what to call Abraham's God or who was invoked by that call, and Islamic salvation history is rooted in the conviction that there is a lasting continuity between the dispensations of Muhammad, Abraham, Moses, Jesus and the biblical and extrabiblical prophets.

gave rise to the Hindu Upanishads and to Buddhism in India, to the religions of Lao - Tzu and Confucius in China, to the eschatological ideas of Zoroaster in Persia, to the classical biblical prophets in Israel and Judah, and to the philosophy of Socrates, Plato, and Aristotle in the Greek world.

But the activists, such as the biblical prophets, claim that the life of social concern is thoroughly religious, and they make «doing justice» the very heart of any authentic religious relation to the sacred mystery of God.

13 Norman Perrin in his The Kingdom of God in the Teaching of Jesus dismisses it as being not authentically biblical in a chapter entitled «The American View of Jesus as a Prophet.»

A Biblical example of one who has taken the red pill would be Ezekiel, who prophesies against something quite similar to the Matrix in Ezekiel 13:10 NLT, «evil prophets deceive my people by saying, «All is peaceful» when there is no peace at all!

We venture the claim not only that Isaiah is central to prophecy hut that no prophet stands more nearly in the center of biblical theology nor anticipates in such comprehensive fashion many of the affirmations of the New Testament community.

(Jer 32:17).3 What is narrated at the very beginning of the biblical record, God's creating of all that is, also pervades the subsequent literature down through the prophets and the Wisdom tradition.4

The list of biblical personages who fasted reads like a «Who's Who» of scriptures: Moses the lawgiver, David the king, Elijah the prophet, Esther the queen, Daniel the seer, Anna the prophetess, Paul the apostle, Jesus Christ the incarnate Son.

In my own case, it was not only Tillich plus Troeltsch with his sometime roommate Max Weber and Adams with his colleague George H. Williams who were influential, but also Walter Rauschenbusch's use of the social analysis of his day to restate biblical themes; Reinhold Niebuhr's refutation in The Nature and Destiny of Man of Marx's, Kant's, Nietzsche's and Freud's understanding of human nature; Talcott Parsons's systematic study of the role of religious values in The Structure of Social Action; George Ernest Wright's exposition of the Prophets; and Masatoshi Nagatomi's gentle introduction to Asian modes of thought.