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BDAG has the following for the word in question from Galatians 5:20: φαρμακεία, ας, ἡ (also-κία; X., Pla. et al.; Vett. Val., pap, LXX; En, AscIs; Philo, Spec. Leg. 3, 94; 98; Ar. 13, 7; Tat. 18, 1) sorcery, magic (φάρμακον; Polyb. 38, 16, 7; Ex 7:11, 22; 8:14; Is 47:9, 12; Wsd 12:4; 18:13; En 7:1; SibOr 5, 165) Rv 18:23. Pl. magic arts 9:21 (v.l. ...


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Έπιστάτης appears in the NT only in Luke (5:5; 8:24, 45; 9:33, 49; 17:13). In case except the last, the word appears on the lips of a disciple. Marshall, in this NIGTC calls the make of the last reference a near disciple (203). Marshall agrees with Oepke’s TDNT article (II, 622f.) that the word is a translation of the Palestinian Aramaic, רַבִּי. Marshall ...


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As noted the meaning of the phrase σαββάτῳ διαπορεύεσθαι may be indirectly related to Luke’s description of the resurrection and if so raises a question of Luke's Passover narrative: Chrysostom's Homily indicates two consecutive Sabbath days - then one would expect the same construction in the Byzantine version of Luke's Passion narrative - if-and only-...


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You are right in saying both Hebrew and Greek words just mean "messenger". The English word "angel" is transliterated from αγγελος. All passages containing "messenger" make most sense when looking see what the actual "message" is that is being brought by the "messenger". The message is more important that the one who brings it. Related Strongs Numbers ...


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The meaning of a word for a given author should be based first on how the author uses the word and how that usage is employed within their work. This author is purposeful to begin their work by using the same phrase 3 times: In the beginning was the Word (ὁ λόγος), and the Word (ὁ λόγος) was with God, and the Word (ὁ λόγος) was God. (John 1:1 NKJV) ...


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I believe the author of John is saying... Ἐν(in) ἀρχῇ (first) [no definite article just like b'reshit in Genesis 1:1] ἦν (was) ὁ (the) λόγος (reason), καὶ (and) ὁ (the) λόγος (reason) ἦν (was) πρὸς (moving towards) τὸ (the) θεόν (God), καὶ (and) θεὸς (divine) ἦν (was) ὁ (the) λόγος (reason) οὗτος (it) ἦν (was) ἐν (in) ἀρχῇ (first) πρὸς (moving ...


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in my understanding, the "water" was created in the beginning together with heaven and earth(heaven, earth includincluding water). Because, After this verse we did not read any verse that God said " let there be a water" or that said "God created water"


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St Justin's Dialogue with Trypho was written about 100 years after our Lord's Resurrection and he clearly states and gives examples of the Jews altering the Old Testament and repeatedly asserts that this has happened to Isaiah 7:14. Codex Vaticanus and Codex Siniaticus are dated about 400 a.d. and both use the greek for Virgin. The Jews stopped using the ...


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The ancient Egyptian equivalent of the Hebrew תּוֹעֵבָה (tôʿēbâ) is bawut: Although bwt is sometimes still translated ‘abomination’, the consensus of contemporary Egyptologists suggests a meaning more at ‘taboo’. Specified foods (e.g. pork, fish, honey), behaviors (e.g. sexual activity, walking ‘upside-down’) and people (e.g. menstruating women, ...


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These appear to be Jewish assumptions, rather than historical details about Egyptian culture. The Targum Onkelos says in explanation of Genesis 43:32: Ch 41-44: And Joseph made haste, for his compassions were moved upon his brother, and he sought to weep, and he went into the chamber [JERUSALEM. Into the chamber] the house of sleep, and wept there. And ...



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