For the phrase “I kept my faith, even when I said,” see 2 Corinthians 4:13.
Note that this quote in the New Testament is not taken from the Hebrew Bible but from the Greek Septuagint (LXX) which translates into English as “I believed; therefore I spoke.” (Translation by NETS — for the Greek version see the title’s tooltip)
For the phrase “O Death, where are your plagues? O Sheol, where is your destruction?” see 1 Corinthians 15:55.
Note that this quote in the New Testament is not taken from the Hebrew Bible but from the Greek Septuagint (LXX) which translates into English as “O Death, where is your sentence? O Hades, where is your goad?” (Translation by NETS — for the Greek version see the title’s tooltip)
For the phrase “They sacrificed to demons, not God, to deities they had never known,” see 1 Corinthians 10:20.
Note that this quote in the New Testament is not taken from the Hebrew Bible but from the Greek Septuagint (LXX) which translates into English as “They sacrificed to demons and not to God, to gods they did not know.” (Translation by NETS — for the Greek version see the title’s tooltip)
For the phrase “So you shall purge the evil from your midst,” see 1 Corinthians 4:13.
Note that this quote in the New Testament is not taken from the Hebrew Bible but from the Greek Septuagint (LXX) which translates into English as “And you shall remove the evil one from yourselves.” (Translation by NETS — for the Greek version see the title’s tooltip)
For “Which of you desires life, and covets many days to enjoy good? Keep your tongue from evil, and your lips from speaking deceit. Depart from evil, and do good; seek peace, and pursue it. The eyes of the Lord are on the righteous, and his ears are open to their cry. The face of the Lord is against evildoers, to cut off the remembrance of them from the earth.” see 1 Peter 3:10, 1 Peter 3:11, and 1 Peter 3:12.
Note that this quote in the New Testament is not taken from the Hebrew Bible but from the Greek Septuagint (LXX) which translates into English as ” What person is he who wants life, coveting to see good days? Stop your tongue from evil and your lips from speaking deceit. Turn away from evil, and do good; seek peace, and pursue it. The Lord’s eyes are on the righteous, and his ears are toward their petition. But the Lord’s face is against evildoers, to destroy the remembrance of them from earth.” (Translation by NETS — for the Greek version see the title’s tooltip)
The Ancient Greek Septuagint translation of the Hebrew Bible used the word pantokrator (παντοκράτωρ) or “Ruler of All” as a translation of the second part of the Hebrew term YHWH Tz’vaót (יְהוָ֨ה צְבָא֜וֹת) or “Lord of hosts” (see here) and occasionally ʼĒl Šadạy (אֵל שַׁדַּי), translated in English commonly as “God Almighty.” In the deuterocanonical/apocryphal books, pantokrator might have also been used in the original writing. The New Testament uses it one time in the writings of Paul (2 Cor. 6:18) and several times in the book of Revelation (see esp. Rev. 1:8).
One of the most influential icon styles of the Orthodox church has developed from this concept: Christ Pantocrator. In this icon style, Christ is looking straight at the viewer, his right hand is typically spelling a short form of “Jesus Christ” (see the bottom of the entry on Jesus and icons for an explanation), and his left hand holds a New Testament. His head is often surrounded by a halo.
The earliest preserved icon is found in the Greek Orthodox Saint Catherine’s Monastery on Mount Sinai from the 6th century:
In order to express the two natures of Christ, the two sides of the face are not symmetrical. The right side might represent the qualities of his divinity, while his left side represents human nature. (Source )
Orthodox icons are not drawings or creations of imagination. They are in fact writings of things not of this world. Icons can represent our Lord Jesus Christ, the Virgin Mary, and the Saints. They can also represent the Holy Trinity, Angels, the Heavenly hosts, and even events. Orthodox icons, unlike Western pictures, change the perspective and form of the image so that it is not naturalistic. This is done so that we can look beyond appearances of the world, and instead look to the spiritual truth of the holy person or event. (Source )
See also LORD of hosts.
The Hebrew that is translated as “ornamented robe ” or similar in English is translated in Kim as mwaɗak or “multi-colored (robe),” following the traditional translation (Greek Septuagint: χιτῶνα ποικίλον; Latin Vulgate: tunicam polymitam; English King James/Authorised Version: coat of many colours; German Luther translation: bunter Rock etc.)
The Hebrew that is translated in most English versions as “wild ox” was translated by the Ancient Greek Septuagint translation as μονόκερως (monókeros) or “unicorn.”
Bibles in the Protestant tradition also used an equivalent of that translation up into the early 20th century. This includes translations like the English King James Version/Authorised Version (unicorn), the German translation by Luther (up to and including the revision of 1912) (Einhorn), or the Swedish Charles XII Bible of 1686 (enhörningen).
Since translations of the Orthodox traditions tend to follow the Septuagint (see above), they also use an equivalent of “unicorn,” such as the Russian Synod translation with единорог (yedinorog).
Translations in the Catholic tradition tended to use an equivalent of “rhinoceros,” going back to the Latin Vulgate’s rinoceros. Modern Catholic translations that follow the Hebrew text now also use “wild ox” or an equivalent.
The influential Literary / Classical Chinese Delegates Version (publ. 1854) used sì (兕), a mythological Chinese creature that also only had one horn (see here ).
