Reference: Adam (1)
Fausets
("red earth".) The name given by God to the first man, to remind him of his earthly nature; whereas Ish was the name whereby he designates himself, a man of earth (as opposed to Enosh "a man of low degree" Ps 62:9) (Ge 2:23). The Hebrew Adam never assumes any change to mark the dual or plural numbers, men. Probably the Syro-Arabian is the primitive tongue, whence sprang the Hebrew and other so-called Shemitic tongues. The names in Genesis are therefore essentially the same as were actually spoken. Adam's naming of the animals in Eden implies that God endued Adam with that power of generalization based on knowledge of their characteristics, whereby he classified those of the same kinds under distinctive appellations, which is the fundamental notion of human language.
Its origin is at once human and divine. divine, in that "God brought" the animals "to Adam to see what he would call them," and enabled him to know intuitively their characteristics, and so not at random or with arbitrary appellations, but with such as marked the connection (as all the oldest names did, when truth logical and moral coincided) between the word and the thing, to name them; human, in that Adam, not God, was the name. "He did not begin with names, but with the power of naming; for man is not a mere speaking machine; God did not teach him words, as a parrot, from without, but gave him a capacity, and then evoked the capacity which He gave." (Abp. Trench.)
As the crown of creation, he was formed at the close of the sixth day. Adam came into the world a full grown man, with the elements of skill and knowledge sufficient to maintain his lordship over nature. The Second Adam came as an infant by humiliation to regain for man his lost lordship. Original records are perhaps traceable as employed in the inspired record of Moses. Ge 1:1-2:3 is one concerning creation and man in a general summary. A second is Ge 2:4-4:26, treating in a more detailed way what was summarily given as to man (Genesis 1), his innocence, first sin, and immediate posterity. A third is Genesis 5:1 - 9:29, "the book of the generations of Adam," and especially of Noah.
But the theory of an Elohist author for Genesis 1, and a Jehovist author for Genesis 2, distinct from Moses, on the ground that ELOHIM is the divine name in Genesis 1, but JEHOVAH ELOHIM in Genesis 2, is untenable. Nay, the names are used in their respective places with singular propriety; for ELOHIM expresses the mighty God of creation, and is fitting in His relation to the whole world. (Genesis 1) But JEHOVAH, the unchanging I AM (Ex 6:3), in covenant with His people, always faithful to His promises to them, is just the name that the Spirit of God would suggest in describing His relation to man, once innocent, then fallen, then the object of an everlasting covenant of love. It is just one of the undesigned proprieties which confirm Scripture's divine origination, that the JEHOVAH of the covenant with the church is the ELOHIM of the world, and vice versa.
The Elohim in man's creation use anthropomorphic language, implying collective counsel: "Let us make man in our image, after our likeness," Abp. Trench remarks: "The whole history of man, not only in his original creation, but also in his after restoration and reconstitution in the Son, is significantly wrapped up in this double statement; which is double for this very cause, that the divine mind did not stop at the contemplation of his first creation but looked on to him as renewed in knowledge after the image of Him that created him (Col 3:10); because it knew that only as partaker of this double benefit would he attain the true end for which he was made." In 1Co 11:7 man is called "the image and glory of God." This ideal is realized fully in the Son of man (Ps 8:4-5). Man is both the "image" (Greek eikon, Hebrew tzelem)), and made in the "likeness" (Greek homoiosis, Hebrew demuth) of God (Jas 3:9). "Image" (eikon) alone is applied to the Son of God (Col 1:15); compare Heb 1:3, "the express image of His person" (Greek character, the impress). Eicon, "image," presupposes a prototype, as the monarch is the prototype and his head on the coin the image.
But "likeness" implies mere resemblance. Thus the "image" of God remains in some degree after the fall (Ge 9:6; Jas 3:9; 1Co 11:7). The likeness of God is what we are to be striving toward. The archetype is in God; man in his ideal is molded after the model realized in the Son of Man, "the image of the invisible God, the Firstborn of every creature," the incarnate God, already existing in the divine point of view (Col 1:15), with body and animal life akin to the animal world, yet the noble temple of an immortal spirit, with reason, imagination, freewill finding its true exercise in conformity to God's will, and a spiritual nature resembling God's, reflecting God's truth, righteousness, and love; capable of reasoning in the abstract which the lower animals cannot, as they have no general signs for universal ideas.
Some indeed, as the parrot, can frame articulate sounds, but they have not the power to abstract ideas from the particular outward objects, so as to generalize; as their want of a general language proves. Man is the interpreter of nature's inarticulate praises to nature's God. The uniformity of type in the animal kingdom, including man in his bodily nature, and the affinity of structure in the homologous bones, are due not to development from a common parentage, but to the common archetype in the divine mind, of which the cherubim was probably an ideal representation. When man fell, he still is called "in the image of God," with a view to his future restoration in the God-man. It is a "palace" in God's design, for a while spoiled by the "strong man" Satan, but to be reinstated by the "stronger" Man with God's archetypal image and likeness more vividly than ever standing forth (Lu 11:21).
Adam is the generic term for man, including woman (Ge 1:26-27). Christ came to reveal not only God, but MAN to us; He alone is therefore called "THE Son of man"; the common property of mankind; who alone realizes the original ideal of man: body, soul, and spirit, in the image and likeness of God, the body subordinate to the animal and intellectual soul, and the soul to the spirit (1Th 5:23), combining at once the man and woman (Ga 3:28); and in whom believers shall realize it by vital union with Him: having the masculine graces, majesty, power, wisdom, strength, courage, with all woman's purity, intuitive tact, meekness, gentleness, sympathetic tenderness and love, such as Roman Catholics have pictured in the Virgin Mary. So the first Adam, the type, combined both (Ge 1:27). The creation of woman from man (marked by the very names isha, ish) subsequently implies the same truth.
The Second Adam combined in Himself, as Representative Head of redeemed men and women, both man's and woman's characteristic excellencies, as the first Adam contained both before that Eve was taken out of his side. Her perfect suitableness for him is marked by Jehovah's words, "I will make for him a help suitable as before him," according to his front presence: a helping being in whom, as soon as he sees her, he may recognize himself (Delitzsch). The complement of man. So the bride, the church, is formed out of the pierced side of Christ the Bridegroom, while in the death sleep; and, by faith vitally uniting her to Him in His death and His resurrection, is "bone of His bone, and flesh of His flesh" (Eph 5:25-32.)
The dominion which Adam was given as God's vicegerent over the lower world, but lost by sin, is more than regained for man in the person of Christ. Even in His humiliation He exercised unlimited sway over man's bodily diseases and even death itself, over vegetable nature (the fig tree), the dumb animal kingdom (the ass's colt), the inorganic world, the restless sea, and the invisible world of demons; compare Psalm
8. In His manifested glory, His full dominion, and that of His redeemed with Him, shall be exercised over the regenerated earth: Isaiah 11; Isa 2:4; 65:25; 35:9-10; Psalm 72; Eze 34:25; Ho 2:18; Re 11:15-17,19; Revelation 21; Revelation
22. The first man Adam was made
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In the beginning, God created the heavens and the earth.
In the beginning, God created the heavens and the earth. Now, the earth, had become waste and wild, and darkness, was on the face of the roaring deep, - but, the Spirit of God, was brooding on the face of the waters,
Now, the earth, had become waste and wild, and darkness, was on the face of the roaring deep, - but, the Spirit of God, was brooding on the face of the waters,
And God said - Let us make man in our image after our likeness - and let them have dominion over the fish of the sea, and over the bird of the heavens and over the tame-beast - and over all the land, and over every creeping thing, that creepeth on the land.
And God said - Let us make man in our image after our likeness - and let them have dominion over the fish of the sea, and over the bird of the heavens and over the tame-beast - and over all the land, and over every creeping thing, that creepeth on the land. And God created the man in his own image, In the image of God, created he him, - Male and female, created he, them.
And God created the man in his own image, In the image of God, created he him, - Male and female, created he, them.
And God created the man in his own image, In the image of God, created he him, - Male and female, created he, them.
And God created the man in his own image, In the image of God, created he him, - Male and female, created he, them.
These are the geneses of the heavens and the earth when they were created, - in the day when Yahweh God made earth and heavens.
These are the geneses of the heavens and the earth when they were created, - in the day when Yahweh God made earth and heavens.
So Yahweh God took the man, - and placed him in the garden of Eden, to till it and to keeps it.
So Yahweh God took the man, - and placed him in the garden of Eden, to till it and to keeps it. And Yahweh God laid command on the man, saying, - Of every tree of the garden, thou mayest eat;
And Yahweh God laid command on the man, saying, - Of every tree of the garden, thou mayest eat; but of the tree of the knowledge of good and evil, thou shalt not cat of it, - for in the day thou eatest thereof, thou shelf die.
but of the tree of the knowledge of good and evil, thou shalt not cat of it, - for in the day thou eatest thereof, thou shelf die.
And the man said, This, one, now, is bone of my bones, and flesh of my flesh! This, one shall be called Woman, for, out of a man, hath this one been taken.
And the man said, This, one, now, is bone of my bones, and flesh of my flesh! This, one shall be called Woman, for, out of a man, hath this one been taken.
And, when the woman saw that the tree was good for food, and that it was desirable to the eyes and the tree was pleasant to make one knowing, then took she of the fruit thereof, and did eat, and she gave to her husband also, along with her, and he did eat.
And, when the woman saw that the tree was good for food, and that it was desirable to the eyes and the tree was pleasant to make one knowing, then took she of the fruit thereof, and did eat, and she gave to her husband also, along with her, and he did eat. Then were opened the eyes of them both, and they knew that, naked, they were, - so they tacked together fig-leaves, and made for themselves girdles,
Then were opened the eyes of them both, and they knew that, naked, they were, - so they tacked together fig-leaves, and made for themselves girdles, Then heard they the sound of Yahweh God, walking to and fro in the garden at the breeze of the day, - so he hid himself - the man with his wife, from the face of Yahweh God, amid the trees of the garden.
Then heard they the sound of Yahweh God, walking to and fro in the garden at the breeze of the day, - so he hid himself - the man with his wife, from the face of Yahweh God, amid the trees of the garden. And Yahweh God called unto the man, - and said to him, Where art thou?
And Yahweh God called unto the man, - and said to him, Where art thou? And he said, The sound of thee, heard I in the garden, and I was afraid, for, naked, was I, so I hid myself.
And he said, The sound of thee, heard I in the garden, and I was afraid, for, naked, was I, so I hid myself.
And the man said, - The woman whom thou didst put with me, she, gave me of the tree, so I did eat.
And the man said, - The woman whom thou didst put with me, she, gave me of the tree, so I did eat.
In the sweat of thy face, shalt thou eat bread, until thou return to the ground, because therefrom, wast thou taken, - For, dust, thou art, And, unto dust, shalt thou return.
In the sweat of thy face, shalt thou eat bread, until thou return to the ground, because therefrom, wast thou taken, - For, dust, thou art, And, unto dust, shalt thou return.
Then said Yahweh God - Lo! man, hath become like one of us, in respect of knowing good and evil, - Now, therefore, lest he thrust forth his hand, and take even of the tree of life, and eat, and live to times age-abiding, -
Then said Yahweh God - Lo! man, hath become like one of us, in respect of knowing good and evil, - Now, therefore, lest he thrust forth his hand, and take even of the tree of life, and eat, and live to times age-abiding, -
So he expelled the man, - and caused to dwell - in front of the garden of Eden - cherubim and a brandishing sword - flame, to keep the way to the tree of life.
So he expelled the man, - and caused to dwell - in front of the garden of Eden - cherubim and a brandishing sword - flame, to keep the way to the tree of life.
He that sheddeth man's blood, by man, shall his blood be shed, - For, in the image of God, made he man.
He that sheddeth man's blood, by man, shall his blood be shed, - For, in the image of God, made he man.
I appeared, therefore, unto Abraham unto Isaac, and unto Jacob, as GOD Almighty, - although, by my name Yahweh was I not made known to them;
I appeared, therefore, unto Abraham unto Isaac, and unto Jacob, as GOD Almighty, - although, by my name Yahweh was I not made known to them;
And thou shalt make two cherubim of gold, - of beaten work, shalt thou make them, out of the two ends of the propitiatory.
And thou shalt make two cherubim of gold, - of beaten work, shalt thou make them, out of the two ends of the propitiatory.
When I saw among the spoil a certain goodly mantle of Babylonia and two hundred shekels of silver and a certain wedge of gold - fifty shekels the weight thereof, then I coveted them, then I took them, - and, there they are, hid in the earth, in the midst of my tent, and the silver under it.
When I saw among the spoil a certain goodly mantle of Babylonia and two hundred shekels of silver and a certain wedge of gold - fifty shekels the weight thereof, then I coveted them, then I took them, - and, there they are, hid in the earth, in the midst of my tent, and the silver under it.
So thy maidservant said, Pray let the word of my lord the king be comforting, - for, as the messenger of God, so is my lord the king, in hearing the good and the bad, Yahweh thy God, then, be with thee.
So thy maidservant said, Pray let the word of my lord the king be comforting, - for, as the messenger of God, so is my lord the king, in hearing the good and the bad, Yahweh thy God, then, be with thee.
Wilt thou, then, give unto thy servant, a heart that hearkeneth, to judge thy people, to discern between good and bad, - for who is able to judge this thine honoured people?
Wilt thou, then, give unto thy servant, a heart that hearkeneth, to judge thy people, to discern between good and bad, - for who is able to judge this thine honoured people?
What was weak man, that thou shouldst make mention of him? or the son of the earthborn, that thou shouldst set him in charge?
What was weak man, that thou shouldst make mention of him? or the son of the earthborn, that thou shouldst set him in charge? That thou shouldst make him little less than messengers of God, with glory and honour, shouldst crown him?
That thou shouldst make him little less than messengers of God, with glory and honour, shouldst crown him?
Dried as a potsherd, is my strength, And, my tongue, is made to cleave to my gums, And, in the dust of death, wilt thou lay me.
Dried as a potsherd, is my strength, And, my tongue, is made to cleave to my gums, And, in the dust of death, wilt thou lay me.
Surely, vanity, are men of low degree, Deception, men of high degree, - In the balances, they go up, They, are made of vanity, altogether.
Surely, vanity, are men of low degree, Deception, men of high degree, - In the balances, they go up, They, are made of vanity, altogether.
And he will judge between the nations, And be umpire to many peoples, - And they will beat their swords into ploughshares and their spears into pruning-hooks, Nation - against nation, shall not lift up sword, Neither shall they learn any more to make war,
And he will judge between the nations, And be umpire to many peoples, - And they will beat their swords into ploughshares and their spears into pruning-hooks, Nation - against nation, shall not lift up sword, Neither shall they learn any more to make war,
There shall be, there, no lion, Nor shall ravenous beast, go up thereon, It shall not be found, there, - Thus, shall travel the redeemed;
There shall be, there, no lion, Nor shall ravenous beast, go up thereon, It shall not be found, there, - Thus, shall travel the redeemed; And the ransomed of Yahweh! shall return, And shall enter Zion with shouting, With gladness age-abiding, upon their head, Joy and gladness shall overtake them, And sorrow and sighing, shall flee away.
And the ransomed of Yahweh! shall return, And shall enter Zion with shouting, With gladness age-abiding, upon their head, Joy and gladness shall overtake them, And sorrow and sighing, shall flee away.
The wolf and the lamb, shall feed, in unity, And, the lion, as an ox, shall eat straw; But as for the serpent, dust, shall be his food: They shall not harm - Nor shall they destroy, In all my holy mountain, saith Yahweh.
The wolf and the lamb, shall feed, in unity, And, the lion, as an ox, shall eat straw; But as for the serpent, dust, shall be his food: They shall not harm - Nor shall they destroy, In all my holy mountain, saith Yahweh.
And I will solemnise for them a covenant of prosperity, And will cause to cease the mischievous wild-beast out of the land, And they shall dwell in the wilderness, securely, And shall sleep in the forests;
And I will solemnise for them a covenant of prosperity, And will cause to cease the mischievous wild-beast out of the land, And they shall dwell in the wilderness, securely, And shall sleep in the forests;
And I will solemnize to them a covenant, in that day, with the wild-beast of the field, and with the bird of the heavens, and the creeping thing of the ground, - and, bow and sword and battle, will I break in pieces out of the land, so will I cause them to lie down, in security.
And I will solemnize to them a covenant, in that day, with the wild-beast of the field, and with the bird of the heavens, and the creeping thing of the ground, - and, bow and sword and battle, will I break in pieces out of the land, so will I cause them to lie down, in security.
When Ephraim, spake, there was terror, exalted was, he, in Israel, - but, when he became guilty with Baal, then he died.
When Ephraim, spake, there was terror, exalted was, he, in Israel, - but, when he became guilty with Baal, then he died.
and saith to him - If thou art God's, Son, cast thyself down, - for it is written, To his messengers, will he give charge concerning thee; and, on hands, will they bear thee up, lest once thou strike, against a stone, thy foot.
and saith to him - If thou art God's, Son, cast thyself down, - for it is written, To his messengers, will he give charge concerning thee; and, on hands, will they bear thee up, lest once thou strike, against a stone, thy foot.
Just as, the Son of Man, came not to be ministered unto, but to minister, and to give his life a ransom instead of many.
Just as, the Son of Man, came not to be ministered unto, but to minister, and to give his life a ransom instead of many.
Whensoever, the mighty one, armed, may be guarding his own dwelling, in peace, are his goods;
Whensoever, the mighty one, armed, may be guarding his own dwelling, in peace, are his goods;
he made also, of one, every nation of men to dwell upon all the face of the earth, - marking out fitting opportunities, and the bounds of their dwelling place,
he made also, of one, every nation of men to dwell upon all the face of the earth, - marking out fitting opportunities, and the bounds of their dwelling place,
For this cause, - just as, through one man, sin into the world entered, and through sin, death, - and, so, unto all men death passed through, for that all had sinned; -
For this cause, - just as, through one man, sin into the world entered, and through sin, death, - and, so, unto all men death passed through, for that all had sinned; - For, until law, sin was in the world, although sin is not reckoned when there is no law, -
For, until law, sin was in the world, although sin is not reckoned when there is no law, - Yet still, death reigned from Adam until Moses, even over them who had not sinned after the likeness of the transgression of Adam, - who is a type of the Coming One; -
Yet still, death reigned from Adam until Moses, even over them who had not sinned after the likeness of the transgression of Adam, - who is a type of the Coming One; - But, not as the fault, so, alsothe decree of favour, for, if, by the fault of the one, the many died, much more, the favour of God and the free-gift in favour, by the one man Jesus Christ, unto the many superabounded;
But, not as the fault, so, alsothe decree of favour, for, if, by the fault of the one, the many died, much more, the favour of God and the free-gift in favour, by the one man Jesus Christ, unto the many superabounded; And, not as through one that sinned, is that which is freely given, for, the sentence of judgment, indeed, was - out of one fault into condemnation, whereas, the decree of favour, is - out of many faults, into a recovery of righteousness.
And, not as through one that sinned, is that which is freely given, for, the sentence of judgment, indeed, was - out of one fault into condemnation, whereas, the decree of favour, is - out of many faults, into a recovery of righteousness. For, if, by the fault of the one, death reigned through the one, much more, they who the superabundance of the favour and of the free-gift ofthe righteousness do receive, in life, shall reign through the one, Jesus Christ.
For, if, by the fault of the one, death reigned through the one, much more, they who the superabundance of the favour and of the free-gift ofthe righteousness do receive, in life, shall reign through the one, Jesus Christ. Hence then, as through one fault, the sentence was unto all men unto condemnation, so, also, through one recovery of righteousness, the decree of favour is unto all men for righteous acquittal unto life;
Hence then, as through one fault, the sentence was unto all men unto condemnation, so, also, through one recovery of righteousness, the decree of favour is unto all men for righteous acquittal unto life; For, just as, through the disobedience of the one man, sinners, the many were constituted, so, also, through the obedience of the one, righteous, the many shall be constituted -
For, just as, through the disobedience of the one man, sinners, the many were constituted, so, also, through the obedience of the one, righteous, the many shall be constituted - Law, however, gained admission, in order that the fault might abound, but, where the sin abounded, the favour greatly superabounded:
Law, however, gained admission, in order that the fault might abound, but, where the sin abounded, the favour greatly superabounded: In order that - just as sin reigned in death, so, also, favour, might reign through righteousness unto life age-abiding, through Jesus Christ our Lord.
In order that - just as sin reigned in death, so, also, favour, might reign through righteousness unto life age-abiding, through Jesus Christ our Lord.
For, a man, indeed, ought not to be veiling his head, being, the image and glory of God, - but, the woman, is the glory of man;
For, a man, indeed, ought not to be veiling his head, being, the image and glory of God, - but, the woman, is the glory of man;
It is sown a body of the soul, it is raised a body of the spirit; if there is a body of the soul, there is also of the spirit: -
It is sown a body of the soul, it is raised a body of the spirit; if there is a body of the soul, there is also of the spirit: - Thus, also, it is written - The first man, Adam, became, a living soul, the last Adam, a life-giving spirit.
Thus, also, it is written - The first man, Adam, became, a living soul, the last Adam, a life-giving spirit.
Christ, hath redeemed, us, out of the curse of the law, having become, in our behalf, a curse; - because it is written - Cursed, is every one that hangeth upon a tree; -
Christ, hath redeemed, us, out of the curse of the law, having become, in our behalf, a curse; - because it is written - Cursed, is every one that hangeth upon a tree; -
There cannot be Jew or Greek, there cannot be bond or free, there cannot be male and female, for, all ye, are one, in Christ Jesus:
There cannot be Jew or Greek, there cannot be bond or free, there cannot be male and female, for, all ye, are one, in Christ Jesus:
Ye husbands, be loving your wives, even as, the Christ also, loved the assembly, and delivered, himself, up in her behalf,
Ye husbands, be loving your wives, even as, the Christ also, loved the assembly, and delivered, himself, up in her behalf, That, her, he might sanctify, having purified her with the bath of water, in declaration,
That, her, he might sanctify, having purified her with the bath of water, in declaration, That, he, might present, unto himself, the assembly, all glorious, not having spot or wrinkle or any of such things, but that she should be holy and blameless;
That, he, might present, unto himself, the assembly, all glorious, not having spot or wrinkle or any of such things, but that she should be holy and blameless; So, ought the husbands also to be loving their own wives, as their own bodies, - he that loveth his own wife, loveth himself,
So, ought the husbands also to be loving their own wives, as their own bodies, - he that loveth his own wife, loveth himself, No one, in fact, ever yet hated, his own flesh, but nourisheth and cherisheth it, - even as, the Christ, the assembly,
No one, in fact, ever yet hated, his own flesh, but nourisheth and cherisheth it, - even as, the Christ, the assembly, Because, members, are we of his body; -
Because, members, are we of his body; - For this cause, will a man leave his father and his mother, and will cleave unto his wife, and, they two, shall become, one flesh.
For this cause, will a man leave his father and his mother, and will cleave unto his wife, and, they two, shall become, one flesh. This sacred secret, is, great, - I, however, am speaking as to Christ and as tothe assembly; -
This sacred secret, is, great, - I, however, am speaking as to Christ and as tothe assembly; -
Who, is an image of the unseen God, Firstborn of all creation, -
Who, is an image of the unseen God, Firstborn of all creation, -
Who, is an image of the unseen God, Firstborn of all creation, -
Who, is an image of the unseen God, Firstborn of all creation, -
And having put on the new - who is being moulded afresh unto personal knowledge, after the image of him that hath created him, -
And having put on the new - who is being moulded afresh unto personal knowledge, after the image of him that hath created him, -
But, the God of peace himself, hallow you completely, and, entire, might your spirit, and soul, and body, - so as to be unblameable in the Presence of our Lord Jesus Christ, - be preserved!
But, the God of peace himself, hallow you completely, and, entire, might your spirit, and soul, and body, - so as to be unblameable in the Presence of our Lord Jesus Christ, - be preserved!
Who, being an eradiated brightness of his glory, and an exact representation of his very being, also bearing up all things by the utterance of his power, purification of sins, having achieved, sat down on the right hand of the majesty in high places:
Who, being an eradiated brightness of his glory, and an exact representation of his very being, also bearing up all things by the utterance of his power, purification of sins, having achieved, sat down on the right hand of the majesty in high places:
Who, in the days of his flesh, having offered up, both supplications and entreaties unto him that was able to save him out of death, with mighty outcries and tears, and been hearkened to by reason of his devoutness,
Who, in the days of his flesh, having offered up, both supplications and entreaties unto him that was able to save him out of death, with mighty outcries and tears, and been hearkened to by reason of his devoutness,
Looking away unto our faith's Princely-leader and perfecter, Jesus, - who, in consideration of the joy lying before him, endured a cross, shame, despising! And, on the right hand of the throne of God, hath taken his seat.
Looking away unto our faith's Princely-leader and perfecter, Jesus, - who, in consideration of the joy lying before him, endured a cross, shame, despising! And, on the right hand of the throne of God, hath taken his seat.
Therewith, are we blessing our Lord and Father, and, therewith, we are cursing the men who, after the likeness of God, have been brought into being!
Therewith, are we blessing our Lord and Father, and, therewith, we are cursing the men who, after the likeness of God, have been brought into being!
Therewith, are we blessing our Lord and Father, and, therewith, we are cursing the men who, after the likeness of God, have been brought into being!
Therewith, are we blessing our Lord and Father, and, therewith, we are cursing the men who, after the likeness of God, have been brought into being!
Because, all that is in the world - the coveting of the flesh, the coveting of the eyes, and the vain grandeur of life - is not of the Father, but is, of the world;
Because, all that is in the world - the coveting of the flesh, the coveting of the eyes, and the vain grandeur of life - is not of the Father, but is, of the world;
He that hath an ear, let him hear what, the Spirit, is saying unto the assemblies. Unto him that overcometh - I will give, unto him, to eat of the tree of life, which is in the paradise of God.
He that hath an ear, let him hear what, the Spirit, is saying unto the assemblies. Unto him that overcometh - I will give, unto him, to eat of the tree of life, which is in the paradise of God.
And, the seventh messenger, sounded; and there came to be loud voices in heaven, saying - The kingdom of the world, hath become the kingdom of our Lord and of his Christ, and he shall reign unto the ages of ages.
And, the seventh messenger, sounded; and there came to be loud voices in heaven, saying - The kingdom of the world, hath become the kingdom of our Lord and of his Christ, and he shall reign unto the ages of ages. And, the twenty-four elders who, before God, do sit upon their thrones, fell down upon their faces, and rendered homage unto God,
And, the twenty-four elders who, before God, do sit upon their thrones, fell down upon their faces, and rendered homage unto God, saying - We give thanks unto thee, O Lord God, the Almighty, Who is, and Who was; because thou hast taken thy great power, and hast become king.
saying - We give thanks unto thee, O Lord God, the Almighty, Who is, and Who was; because thou hast taken thy great power, and hast become king.
And the sanctuary of God which is in heaven, was opened, and the ark of his covenant in his sanctuary, appeared, and there came to be lightnings, and voices, and thunderings, and an earthquake, and great hail.
And the sanctuary of God which is in heaven, was opened, and the ark of his covenant in his sanctuary, appeared, and there came to be lightnings, and voices, and thunderings, and an earthquake, and great hail.
in the midst of the broadway thereof. And, on this side of the river and on that, was a tree of life, bearing twelve crops of fruit, every several month, yielding its fruit; and, the leaves of the tree, were for the healing of the nations,
in the midst of the broadway thereof. And, on this side of the river and on that, was a tree of life, bearing twelve crops of fruit, every several month, yielding its fruit; and, the leaves of the tree, were for the healing of the nations,
Happy, they who are washing their robes, that their right may be unto the tree of life and, by the gates, they may enter into the city.
Happy, they who are washing their robes, that their right may be unto the tree of life and, by the gates, they may enter into the city.