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abgar

abgar Sentence Examples

  • - The Abgar Epistles.

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  • 3), who translated them from the Syriac. They are two in number, and purport to be a petition of Abgar Uchomo, king of Edessa, to Christ to visit Edessa, and Christ's answer, promising after his ascension to send one of his disciples, who should " cure thee of thy disease, and give eternal life and peace to thee and all thy people."

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  • The well-known legend of the correspondence of Abgar Ukkama, king of Edessa, with Christ and the mission of Addai to Edessa immediately after the Ascension was accepted as true by the historian Eusebius (f340) on the faith of a Syriac document preserved in the official archives of the city.

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  • C. Burkitt (Early Eastern Christianity, p. 14), that Eusebius knew of Christ's promise as part of the letter to Abgar, and purposely suppressed it as inconsistent with historical facts.

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  • In all probability the first king of Osrhoene to adopt Christianity was Abgar IX., son of Ma'nu, who reigned from A.D.

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  • 179 to 214 or 216, and the legend has confounded him with an earlier Abgar, also son of Ma'nu, who reigned first from B.C. 4 to A.D.

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  • A contemporary of Abgar IX.

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  • It was no doubt partly under his influence - also possibly in part through impressions received by Abgar during his visit to Rome about A.D.

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  • (6) A speech on the despatch of an image of Christ to Abgar, king of Edessa.

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  • James of Compostella in Spain; the " vernicle," a representation of the miraculous head of Christ; the vera icon, true image, on St Veronica's handkerchief, at Rome, or of the Abgar portrait at Genoa, of " a vernicle hadde he sowed on his cappe " (Cant.

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  • Other methods of expressing the year 29 appear in Hippolytus's Paschal Cycle and Chronicle, and in the Abgar legend (ap. Eusebius, H.E.

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  • No trustworthy account exists of the evangelization of Armenia, for the legend of King Abgar's correspondence with Christ, even if it contained any historical truth, only relates to Edessa and Syriac Christianity.

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  • of which the language was the dialect of Edessa, a city in which the last king of Osroene, Abgar IX.

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  • 2 In the Edessene legend of Abgar, in Eus.

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  • ABGAR, a name or title borne by a line of kings or toparchs, apparently twenty-nine in number, who reigned in Osrhoene and had their capital at Edessa about the time of the Christian era.

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  • According to an old tradition, one of these princes, perhaps Abgar V.

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  • 13), who declares that the Syriac document from which he translates them had been preserved in the archives at Edessa from the time of Abgar.

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  • In another form of the story, derived from Moses of Chorene, it is said further that Jesus sent his portrait to Abgar, and that this existed in Edessa (Hist.

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  • The kings soon became dependants of the Parthians; their names are mostly Arabic (Bekr, Abgar, Ma`nu), but among them occur some Iranian (Parthian) names, as Pacorus and Phratamaspates.

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  • King Abgar IX.

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  • His conversion has by the legend been transferred to his ancestor Abgar V.

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  • The oldest certain form is the Aramaic Urhai (" Western " pronunciation Urhoi), which appears in Greek as an adjective as Oppor i vi t, 2 -voi 3 (perhaps also as a fortress with spring, as Oppa),4 and in Latin as Orr(h)ei, 5 and (in the inscription on Abgar's grave) Orrhenoru(m).

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  • Then, at the time of the expeditions of Lucullus, Pompey and Crassus, Edessa was an ally of Rome, though Abgar II.

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  • 114 Abgar VII.

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  • Quietus sacked the city, Abgar perhaps dying in the flames, and made the state tributary.

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  • He was a contemporary of Abgar IX., at whose court Julius Africanus stayed for a while.

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  • amongst other things " the palace of Abgar the Great," rebuilt as a summer palace by Abgar IX., and " the temple of the church of the Christians."

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  • Abgar IX.

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  • - The Abgar Epistles.

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  • 3), who translated them from the Syriac. They are two in number, and purport to be a petition of Abgar Uchomo, king of Edessa, to Christ to visit Edessa, and Christ's answer, promising after his ascension to send one of his disciples, who should " cure thee of thy disease, and give eternal life and peace to thee and all thy people."

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  • (See also Abgar.) Epistle of Barnabas.

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  • The well-known legend of the correspondence of Abgar Ukkama, king of Edessa, with Christ and the mission of Addai to Edessa immediately after the Ascension was accepted as true by the historian Eusebius (f340) on the faith of a Syriac document preserved in the official archives of the city.

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  • C. Burkitt (Early Eastern Christianity, p. 14), that Eusebius knew of Christ's promise as part of the letter to Abgar, and purposely suppressed it as inconsistent with historical facts.

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  • In all probability the first king of Osrhoene to adopt Christianity was Abgar IX., son of Ma'nu, who reigned from A.D.

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  • 179 to 214 or 216, and the legend has confounded him with an earlier Abgar, also son of Ma'nu, who reigned first from B.C. 4 to A.D.

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  • A contemporary of Abgar IX.

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  • It was no doubt partly under his influence - also possibly in part through impressions received by Abgar during his visit to Rome about A.D.

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  • (6) A speech on the despatch of an image of Christ to Abgar, king of Edessa.

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  • James of Compostella in Spain; the " vernicle," a representation of the miraculous head of Christ; the vera icon, true image, on St Veronica's handkerchief, at Rome, or of the Abgar portrait at Genoa, of " a vernicle hadde he sowed on his cappe " (Cant.

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  • Other methods of expressing the year 29 appear in Hippolytus's Paschal Cycle and Chronicle, and in the Abgar legend (ap. Eusebius, H.E.

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  • No trustworthy account exists of the evangelization of Armenia, for the legend of King Abgar's correspondence with Christ, even if it contained any historical truth, only relates to Edessa and Syriac Christianity.

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  • of which the language was the dialect of Edessa, a city in which the last king of Osroene, Abgar IX.

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  • 2 In the Edessene legend of Abgar, in Eus.

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  • ABGAR, a name or title borne by a line of kings or toparchs, apparently twenty-nine in number, who reigned in Osrhoene and had their capital at Edessa about the time of the Christian era.

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  • According to an old tradition, one of these princes, perhaps Abgar V.

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  • 13), who declares that the Syriac document from which he translates them had been preserved in the archives at Edessa from the time of Abgar.

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  • In another form of the story, derived from Moses of Chorene, it is said further that Jesus sent his portrait to Abgar, and that this existed in Edessa (Hist.

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  • The first king of Edessa of whom we have any trustworthy information is Abgar VIII., bar Ma'nu (A.D.

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  • The kings soon became dependants of the Parthians; their names are mostly Arabic (Bekr, Abgar, Ma`nu), but among them occur some Iranian (Parthian) names, as Pacorus and Phratamaspates.

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  • King Abgar IX.

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  • His conversion has by the legend been transferred to his ancestor Abgar V.

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  • in the time of Christ himself, with whom he is said to have exchanged letters and who sent him his miraculous image, which afterwards was fixed over the principal gate of the city (see Abgar; Lipsius, Die edessenische Abgarsage (1880); Dobschiitz, Christusbilder (1896)).

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  • The oldest certain form is the Aramaic Urhai (" Western " pronunciation Urhoi), which appears in Greek as an adjective as Oppor i vi t, 2 -voi 3 (perhaps also as a fortress with spring, as Oppa),4 and in Latin as Orr(h)ei, 5 and (in the inscription on Abgar's grave) Orrhenoru(m).

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  • Then, at the time of the expeditions of Lucullus, Pompey and Crassus, Edessa was an ally of Rome, though Abgar II.

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  • 114 Abgar VII.

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  • Quietus sacked the city, Abgar perhaps dying in the flames, and made the state tributary.

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  • He was a contemporary of Abgar IX., at whose court Julius Africanus stayed for a while.

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  • amongst other things " the palace of Abgar the Great," rebuilt as a summer palace by Abgar IX., and " the temple of the church of the Christians."

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  • Abgar IX.

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  • is now commonly supposed to be the ruler to whom the famous legend was first attached (see Abgar); but though he visited Rome there is no proof that he ever became a Christian (Gomperz, in Archdologisch-epigraphische Mitteilungen aus Osterreich-Ungarn, xix.

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