"of the 1643 edition of ""The Souldiers Pocket Bible"". The London copy was presented by George III to the British Museum. The only other 1643 copy known is found in the United States and was once owned by the prominent 19th-century book collector George Livermore. The work was reissued in 1693 under the title ""The Christian Soldier's Penny Bible."" The British Museum has the only 1693 copy known to exist. This version is similar to ""The Souldiers Pocket Bible"" except for changes to some of the ""Headers"" and minor alterations in the text. The latter reflect the King James Version"
"him there. In verse six, “they,” hear about the second day from the third day. In verse eight he directs his attention to us, “beloved,” here in the Twenty-first Century. From the third day, speaking of, “To day,” the fourth day; he says the fifth day will last a thousand years and the sixth day will be one day, a thousand years long. This per our final doublet beginning Revelation six; “conquering, and to conquer,” is the plural reference there. http://www.bhojc.org New King James Version New King James Version 2 Peter 3 2 Peter 3 is the third (and the"
"often taken as an allusion to the eternal life given by Jesus. Orthodox Christians typically include this Psalm in the prayers of preparation for receiving the Eucharist. The Reformation inspired widespread efforts in western Europe to make biblical texts available in vernacular languages. One of the most popular early English versions was the Geneva Bible (1557). The most widely recognized version of the psalm in English today is undoubtedly the one drawn from the King James Bible (1611). The psalm is a popular passage for memorization and is often used in sermons. An early metrical version of the psalm in"
"his works from the beginning of the world"""". The memorial phrase ""lest we forget"" is taken from Kipling's poem ""Recessional""—""""Lord God of Hosts, be with us yet / Lest we forget—lest we forget!"""" Their name liveth for evermore ""Their name liveth for evermore"" is a phrase from the King James Version of the Bible, forming the second half of a line in Ecclesiasticus, chapter 44, verse 14, widely inscribed on war memorials since the First World War. In full, verse 14 reads """"Their bodies are buried in peace; but their name liveth for evermore"""". The chapter begins with the line"
"in Latin as ' ""for eternity and beyond"", and in English Bible translations usually as ""for ever and ever"". In Aramaic, however, the same phrase was rendered as (""lalmey almaya"", literally ""from the eternity of eternities"" or ""from the world of worlds""), for instance in the Kaddish, an important prayer in the Jewish liturgy. In saecula saeculorum The Latin phrase expresses the idea of eternity and is literally translated as ""unto the ages of ages."" The phrase occurs in the New Testament in the Vulgate and translates the original Koine Greek phrase """" (""eis toùs aionas ton aiṓnōn""), found e.g."
"Their name liveth for evermore ""Their name liveth for evermore"" is a phrase from the King James Version of the Bible, forming the second half of a line in Ecclesiasticus, chapter 44, verse 14, widely inscribed on war memorials since the First World War. In full, verse 14 reads """"Their bodies are buried in peace; but their name liveth for evermore"""". The chapter begins with the line ""Let us now praise famous men, and our fathers that begat us."" The full text of verse 14 was suggested by Rudyard Kipling as an appropriate inscription for memorials after the First World"
"the ""Longer Ending"" (vv. 9-20) and the ""Shorter Ending"" or ""lost ending"", which appear together in six Greek manuscripts, and in dozens of Ethiopic copies. Modern versions of the New Testament generally include the Longer Ending. The New King James Version organises this chapter as follows: Many scholars take as the original ending and believe that the longer ending () was a later addition. In this 12-verse passage, the author refers to Jesus' appearances to Mary Magdalene, two disciples, and then the Eleven (the Twelve Apostles excluding Judas). The text concludes with the Great Commission, declaring that believers that have"
"eternal life, but this remains to be totally realized in the future. There are about 37 uses of the word life in the Gospel of John of which about half refer to eternal life. There are six appearances in 1 John. The concept so permeates Johannine writings that in many cases one may just read ""life"" as ""eternal life"". Reformed evangelical theologian D. A. Carson sees as giving the ""strongest affirmation of inaugurated eschatology in the Fourth Gospel"": it is not necessary for the believer to ""wait until the last day to experience something of resurrection life."" George Eldon Ladd"
"James Version is based, the word ""ᾅδης"" (Hades), appears 11 times; but critical editions of the text of have ""θάνατος"" (death) in place of ""ᾅδης"". Except in this verse of 1 Corinthians, where it uses ""grave"", the King James Version translates ""ᾅδης"" as ""hell"". Modern translations, for which there are only 10 instances of the word ""ᾅδης"" in the New Testament, generally transliterate it as ""Hades"". In all appearances but one, ""ᾅδης"" has little if any relation to afterlife rewards or punishments. The one exception is Luke's parable of Lazarus and the rich man, in which the rich man finds"
"""God with us"" and later developing the Emmanuel theme at key points throughout his Gospel. The name Emmanuel does not directly appear elsewhere in the New Testament, but Matthew builds on the motif in to indicate that Jesus will be with the faithful to the end times. According to Ulrich Luz, the Emmanuel motif brackets the entire Gospel of Matthew between 1:23 and 28:20, appearing explicitly and implicitly in several other passages, setting the tone for the salvific theme of Matthew. Some Christians see the same meaning in (""I am with you always, even unto the end of the world"")"
"much attention outside of occasional use – especially on Trinity Sunday. In Reformed circles, it is included (for example) in the Christian Reformed Churches of Australia's Book of Forms (publ. 1991). However, it is rarely recited in public worship. In the successive Books of Common Prayer of the reformed Church of England, from 1549 to 1662, its recitation was provided for on 19 occasions each year, a practice which continued until the nineteenth century, when vigorous controversy regarding its statement about 'eternal damnation' saw its use gradually decline. It remains one of the three Creeds approved in the Thirty-Nine Articles,"
"The name Emmanuel does not appear elsewhere in the New Testament, but Matthew builds on it in (""I am with you always, even unto the end of the world"") to indicate that Jesus will be with the faithful to the end of the age. According to Ulrich Luz, the Emmanuel motif brackets the entire Gospel of Matthew between 1:23 and 28:20, appearing explicitly and implicitly in several other passages. A number of ecumenical councils were convened in the 4th and 5th centuries to deal with these issues. The Council of Ephesus debated hypostasis (co-existing natures) versus Monophysitism (only one nature)"
"seven verses in the King James Bible where the divine name actually appears which are Genesis 22:14, Exodus 6:3, Exodus 17:15, Judges 6:24, Psalms 83:18, Isaiah 12:2 and Isaiah 26:4 plus as it's abbreviated form, Jah, once in Psalms 68:4. The reason for this change, as the Committee explained in the preface, was that ""...the American Revisers... were brought to the unanimous conviction that a Jewish superstition, which regarded the Divine Name as too sacred to be uttered, ought no longer to dominate in the English or any other version of the Old Testament..."" Other changes from the RV to"
"eternal life in when a lawyer asks Jesus what he needs to do to ""inherit eternal life"". The Gospel of Matthew includes references to eternal life, in , and . The reference in Matthew 19:16 is within the parable of Jesus and the rich young man which also appears in Mark 10:17–31 and Luke 18:18–30. This parable relates the term ""eternal life"" to entry into the Kingdom of God. The parable starts by a question to Jesus from the young man: ""what good thing shall I do, that I may have eternal life?"" and Jesus advises him to keep the"
"Sun. The tree of life first appears in Genesis 2:9 and 3:22-24 as the source of eternal life in the Garden of Eden, from which access is revoked when man is driven from the garden. It then reappears in the last book of the Bible, the Book of Revelation, and most predominantly in the last chapter of that book (Chapter 22) as a part of the new garden of paradise. Access is then no longer forbidden, for those who ""wash their robes"" (or as the textual variant in the King James Version has it, ""they that do his commandments"") ""have"
"eight times in the Bible, the first four in the Old Testament, the last four in the New. The Hebrew Bible refers to ""Moses the servant of Elohim"" (עֶֽבֶד הָאֱלֹהִ֛ים ""‘eḇeḏ-hā’ĕlōhîm""; , , , and ). refers to Joshua as ""‘eḇeḏ Yahweh"" (עֶ֣בֶד יְהוָ֑ה). The New Testament also describes Moses in this way in (τοῦ δούλου τοῦ Θεοῦ, ""tou doulou tou Theou""). Paul calls himself ""a servant of God"" in (δοῦλος Θεοῦ, ""doulos Theou""), while James calls himself ""a servant of God and the Lord Jesus Christ"" (θεοῦ καὶ κυρίου Ἰησοῦ χριστοῦ δοῦλος, ""Theou kai Kyriou Iēsou Christou doulos"") in"
"reveals that the eternal God is immortal (1 Tim. 1:17). He is uncreated, self-existent, and has no beginning and no end. In fact, He ""alone has immortality"" (1 Tim. 6:16) ""The Scriptures nowhere describe immortality as a quality or state that man—or his 'soul' or 'spirit'—possesses inherently. The terms usually rendered 'soul' and 'spirit'. . . in the Bible occur more than 1,600 times, but never in association with the words 'immortal' or 'immortality'"". Adventist hold that scripture shows that human beings are mortal. Scripture compares their lives with ""a vapor that appears for a little time and then vanishes"
"everlasting peaceful Eternity is misguided and fallen. Beulah, in its Hebrew origins, often indicates, the happy and delightful for the Lord's country (See ). This is one of names given to Palestine when it is rejoined to God after the exile, a prophesied attribute of the land of Israel. John Bunyan in his ""Pilgrim's Progress"" also uses the name ""Beuhlah"". Joseph Hogan describes Bunyan's Beuhlah as ""the pastoral earthly paradise (in sight of the Heavenly City) where Christian and the other pilgrims rest before crossing the River of Death and entering the Heavenly City."" Beulah occurs 182 times in Blake's"
"eternity after, thirty-three years is not such an infinite sacrifice after all. But when we consider that he sank his nature in our human nature to all eternity—that is a sacrifice.” Though Jones gave particular emphasis to the eternity of Jesus, Ellen White is probably the first to point to Jesus’ eternity as during the 1870s she described Jesus as the “eternal Son of God.” Before the 1890s Ellen White made no explicit anti-Trinitarian or semi-Arian statements. However, in ""Desire of Ages"" (1898) she made the shocking, to some, statement, ""In Christ is life, original, unborrowed, underived,"" which brought about"
"Psalm 145 Psalm 145 is the 145th psalm of the Book of Psalms, generally known in English by its first verse, in the King James Version, ""I will extol thee, my God, O king; and I will bless thy name for ever and ever"". The Book of Psalms is the third section of the Hebrew Bible, and a book of the Christian Old Testament. In the Greek Septuagint version of the bible, and in its Latin translation Vulgate, this psalm is Psalm 144 in a slightly different numbering system. In Latin, it is known as ""Exaltabo te Deus meus rex""."
"in the Book of Genesis 2:4. The only books it does not appear in are Ecclesiastes, the Book of Esther, and Song of Songs. In the Book of Esther the Tetragrammaton does not appear, but it is present in four complex acrostics in Hebrew: the initial or last letters of four consecutive words, either forwards or backwards comprise YHWH. These letters were distinguished in at least three ancient Hebrew manuscripts in red. Another acrostic containing the Tetragrammaton also composed the first four words of Psalm 96:11. Short form Jah occurs 50 times: 43 times in the Psalms, one in Exodus"
"punishment of endlessness. According to Jehoshua Gilboa, many commentators have pointed to Hosea 9:17 as a statement of the notion of the ""eternal/wandering Jew"". According to some sources, the legend stems from Jesus' words given in Matthew : A belief that the disciple whom Jesus loved would not die was apparently popular enough in the early Christian world to be denounced in the Gospel of John: Another passage in the Gospel of John speaks about a guard of the high priest who slaps Jesus (John 18:19-23). Earlier, the Gospel of John talks about Simon Peter striking the ear from a"
"the 1537 Matthew Bible, and the 1599 Geneva Bible. It also appears in the Apocrypha of the King James Bible and of the original 1609/1610 Douai Rheims Bible. Pope Clement VIII included the prayer in an appendix to the Vulgate stating that it should continue to be read ""lest it perish entirely"". The prayer is included in some editions of the Greek Septuagint. For example, the 5th century Codex Alexandrinus includes the prayer among fourteen Odes appearing just after the Psalms. It is accepted as a deuterocanonical book by Orthodox Christians. The prayer is chanted during the Orthodox Christian and"
"entity, the sign of which was the Sabbath (Exod. 31:15-17), which was temporary in terms of its purpose and duration (Heb. 8:7-13), and which was superseded by the New Covenant (Jer. 31:31-33); The promised everlasting covenant (Heb. 13:20) established by Christ Jesus (Luke 22:20; Dan. 9:26-27) that fulfills all preceding biblical covenants – a covenant in which all believers have full forgiveness of sins (Jer. 31:34), are permanently indwelt by the Spirit (Ezek. 36:25-27; Eph. 1:13-14), and are empowered by the Spirit to please God (Jer. 31:31-33; Phil. 2:12-13); All God’s elect, consisting of believing Jews and Gentiles (Eph. 2:15),"
"that just a single verse (Revelation 14:11) sounds like eternal torment. This is out of a total of 264 references. Ralph Bowles argues the word order of the verse was chosen to fit a chiastic structure, and does not support eternal punishment. Proponents of the traditional Christian doctrine of hell, such as Millard Erickson, identify the following biblical texts in support of this doctrine: These Christians point to biblical references to eternal punishment, as well as eternal elements of this punishment, such as the unquenchable fire, the everlasting shame, the ""worm"" that never dies, and the smoke that rises forever,"
"King James Version: And there are three that bear witness on earth: the Spirit, the water, and the blood; and these three agree as one. From the New King James Version: And this is the testimony: that God has given us eternal life, and this life is in His Son. New King James Version: He who has the Son has life; he who does not have the Son of God does not have life. New King James Version: <poem>And we know that the Son of God has come and has given us an understanding, that we may know Him who"
"but the sons of perdition will receive a degree of glory, which Paul compared to the glory of the sun, moon, and stars (1 Corinthians 15:41). The Church explains biblical descriptions of hell being ""eternal"" or ""endless"" punishment as being descriptive of their infliction by God rather than an unending temporal period. Mormon scripture quotes God as telling church founder Joseph Smith: ""I am endless, and the punishment which is given from my hand is endless punishment, for Endless is my name. Wherefore—Eternal punishment is God's punishment. Endless punishment is God's punishment.""Mormons also believe in a more permanent concept of"
"hymn also refers to God the Trinity as the Rock of Ages as proven by Isaiah 26 verse 4:""Trust in the Lord forever, for the Lord, the Lord Himself, is the Rock eternal."" ""Rock of Ages"" is usually sung to the hymn tune ""Toplady"" by Thomas Hastings or ""Redhead 76"" by Richard Redhead or ""New City Fellowship"" by James Ward. ""Toplady"" is most typical in the United States and ""Redhead 76"" in the United Kingdom, although both tunes circulate in the churches of both countries. <poem> Rock of Ages, cleft for me, Let me hide myself in Thee; Let the"
"third verse (again referencing Genesis). This was published as Hymn No. 513 while the original lyrics were also published as Hymn No. 512 in ""The Hymnal 1940."" ""The Hymnal 1982"", which is in current use by most Episcopal congregations in the US, has further revised this version (as Hymn #579) with opening line ""Almighty Father, strong to save..."" by adding the word ""space"" to the final verse, so it ends ""Glad praise from space, air, land, and sea"", acknowledging the possibility of space travel. The Hymnal also has a more traditional water-only version (as Hymn #608) with opening line ""Eternal"
"priesthood, and (5) endure with faith in Christ and repentance from sins to the end of their mortal lives. The LDS Church teaches that this is the only gospel ever taught by Jesus, and that it is imparted in the Bible, Doctrine and Covenants, and most plainly in the Book of Mormon. (See also ; .) Multiple scriptural names for this limited and oft-repeated body of teachings are: gospel of Jesus Christ (), doctrine of Christ (), plan of salvation, plan of redemption (), words of eternal life (), gospel of repentance, gospel of baptism, gospel of salvation, good tidings"
"level of scholarship, and is widely admired and sometimes used by liberal and moderate Protestants. The ""Jerusalem Bible"" is one of the versions authorized to be used in services of the Episcopal Church and other Anglican churches. The Jerusalem Bible returned to the use of the historical name Yahweh as the name of God in the Old Testament, rendered as such in 6,823 places within this translation. If ""La Bible de Jerusalem"" of 1956 had been followed literally, this name would have been translated as ""the Eternal."" The move has been welcomed by some; however, it has not been popular"
"the typical features of millennialism. Jehovah's Witnesses believe that Christ will rule from heaven for 1,000 years as king over the earth, assisted by 144,000 holy ones. Bahá'u'lláh mentioned in the ""Kitáb-i-Íqán"" that God will renew the ""City of God"" about every thousand years, and specifically mentioned that a new Manifestation of God would not appear within 1000 years (1893-2893) of Bahá'u'lláh's message, but that the authority of Bahá'u'lláh's message could last up to 500,000 years. The Theosophist Alice Bailey taught that Christ (in her books she refers to the powerful spiritual being best known by Theosophists as ""Maitreya"" as"
"as shadowing forth the absence of unruly power, of mysterious and hostile forces, of estranging gulfs of separation"". Referring to the island of Patmos where the writer experienced his vision, Maclaren continues, ""The sad and solitary and estranging ocean that raged around his little rock sanctuary has passed away for ever"". New King James Version The name ""John"" appears in the King James Version and New King James Version but is generally omitted in other English translations. New King James Version New King James Version W H Simcox, in the Cambridge Bible for Schools and Colleges, observes that St John"