Search results
Results From The WOW.Com Content Network
Then verse 7 goes on to remind the community to remember all the commandments and to "teach them diligently to your children and speak of them when you sit down and when you walk, when you lie down and when you rise", [6] to recite the words of God when retiring or rising; to bind those words "on thy arm and thy head" (classically Jewish oral ...
According to Khaled Abou El Fadl, and other scholars such as S. A. Rahman, [35] the phrase "there is no compulsion in religion" from verse Q.2:256 [2] enunciates a general, overriding principle that cannot be contradicted by isolated traditions attributed to the Prophet and that the verse indicates that Quran never intended a punishment for ...
Matthew 3:2 is the second verse of the third chapter of the Gospel of Matthew in the New Testament. John the Baptist has been introduced in the first verse and this verse describes the message that he is preaching. Through John's message, Matthew introduces the "Kingdom of Heaven".
book chapter:verse 1 –verse 2 for a range of verses (John 3:16–17); book chapter:verse 1 ,verse 2 for multiple disjoint verses ( John 6:14, 44 ). The range delimiter is an en-dash , and there are no spaces on either side of it.
Islamicity notes "the animalistic nature" of "The Fire" in Quranic verse 25:12: "When the Hellfire sees them from a distant place, they will hear its fury and roaring". [42] According to verse 50:30, God will ask Jahannam if it is full and Jahannam will answer: "Are there any more (to come)?" [137] [30]
Gregory the Great: "By the kingdom of heaven is meant the heavenly throne, whither when sinners defiled with any evil deed return in penitence, and amend themselves, they enter as sinners into the place of another, and take by violence the kingdom of heaven." [4]
The same word is used for the gate of the temple in Jerusalem. [2] Ulrich Luz notes that the idea of the gates of heaven was in existence at the time of Jesus, and this verse may be a reference to that notion. [3] The metaphor of God providing two ways, one good and one evil, was a common one in the Jewish literature of the period.
Achior, an Ammonite leader at Nebuchadnezzar's court; in chapter 5 he summarises the history of Israel and warns the king of Assyria of the power of their God, the "God of heaven", [49] but is mocked. He is protected by the people of Bethulia and becomes a Jew and is circumcised on hearing what Judith has accomplished. [50] [a]