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: “Friend of the Luminaries.” 13 Yohannan: “Great Ban”; Schubert: “Great Architect”; Reeves: “Great Ban.” 14 Payne-Smith states that is normally feminine “except when used of the Holy Spirit” (533b), which reflects a theologically motivated interpretation of grammar. The Manichaean Living Spirit, rooted

In: Pentadic Redaction in the Manichaean Kephalaia

wherever slaughter is carried out the ban on eating blood serves as a reminder of God's sovereignty over living beings. This applied to the whole world not just to Israel. Von Rad comments, "Even when man slaughters and kills, he is to know that he is touching something, which, because it is life, is

In: The Value of Human Life

influenced by his personal opinion about his master, whom he later calls a “scoundrel” (25:17), as well as by his intent to motivate Abigail to take action and prevent the impending disaster. He is not an objective observer, but a partici- pant in the drama, and his own life depends on his ability to per

In: Figurative Language in Biblical Prose Narrative

dominical A.oyoL were experienced as a presently realised authority grounded in the living Jesus, then the past of Jesus' earthly existence and his death, and also a future resurrection of the believers and eschatology in general had lost their meaning. If the words of the Lord conveyed present life

In: The Gospel of John as Literature

, son, and spirit in relationship to god’s kingdom and his provision of eternal life and in describing the connections between Jesus’ eternal, living kingship and the required response of his followers of jus- tice and holiness. a. past scholarship of John 3 as discussed in the introduction in Chapter

In: Mapping Metaphorical Discourse in the Fourth Gospel

false to think that sins can be redeemed through baptism in impure water.33 Probably this polemic was directed against a Jewish baptismal sect, and quite likely it was directed towards the Elchasaites and their ancestors.34 The meaning of “living water” and “water springing up for eternal life” ( Jn

In: New Light on Manichaeism

his own profession (he was a lawyer), and helped Ambrose as much as he could, arranging Ambrose’s affairs and being in fact the one who was responsible of their common fortune. But besides showing us his emotions, Ambrose points out that Satyrus is now living another life. It is this very belief in


one’s actions. This shows that moral misconduct, even if it seems to pay off in this world, will take its toll in the otherworld. On the other hand, the person who helps in our world is meant to serve as a shining example. The success of his or her intervention is supposed to motivate the living

In: Other Worlds and Their Relation to This World

separated per- manently, and neither could remarry. As in the case of di- vorce on the ground of fornication, they no longer shared a common life. Their obligation to live together and to satisfy each other's sexual needs ceased, but they were still consid- ered to remain married and even to remain one

In: Marriage in the Western Church

as a catalyst to keep the wheel of plot in motion. Job’s characterization also provides an answer to the inconsisten- chapter four234 cies between Job 28 and its surrounding context. The central issue of the book is the conflict between Job’s integrity and God’s integ- rity, which motivates the

In: Job 28 as Rhetoric