Prophet sentence example

prophet
  • In England, empiricist thought found a prophet in Bacon.
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  • To this high conception of a preacher's function the prophet was faithful throughout his career.
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  • No such charges are brought by the prophet against the exiles, in whose simple life, indeed, there was little or no opportunity for flagrant violation of law.
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  • We see that the prophet had now definitely emerged from the old position of " seer."
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  • In it the prophet receives a new commission, x.
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  • Just as the prophet often misunderstood traditional traits of the sacred history, he may, as an unlearned man, likewise have often employed foreign expressions wrongly.
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  • Although of the Aramaic dialects none employs the term Melltha in the sense of religion, it appears that the prophet found such a use.
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  • At the opposite extreme from them stands another cluster, showing quite obvious affinities with the style of the Medina suras, which must therefore be assigned to the later part of the Prophet's work in Mecca.
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  • In default of clear allusions to well-known events, or events whose date can be determined, we might indeed endeavour to trace the psychological development of the Prophet by means of the Koran, and arrange its parts accordingly.
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  • In fact the whole history of Mahomet previous to the Flight is so imperfectly related that we are not even sure in what year he appeared as a prophet.
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  • A wide knowledge of the Old Testament supplies him with a text to illustrate one incident after another; and so deeply is he impressed with the correspondence between the life of Christ and the words of ancient prophecy, that he does not hesitate to introduce his quotations by the formula " that it might be fulfilled which was spoken by the prophet."
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  • The supposition of a Solomonic authorship for Proverbs is excluded by the whole colouring of the book, in which monotheism and monogamy are assumed, without discussion, to be generally accepted, while in Solomon's time and by Solomon's self the worship of many gods and the taking of more than one wife were freely practised, without rebuke from priest or prophet.
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  • The name Israel and the terms temple, prophet, priest, covenant, do not occur in the book.
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  • Around their tombs their descendants settle, and thus sacred villages, often of considerable size, spring up. Almost every village, too, has its saint or prophet, and disputes as to their relative sanctity and powers cause fierce feuds.
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  • Only nine years after Mahommed's announcement of his mission they heard of the new prophet, and sent to Medina a deputation headed by a wise and holy man called Kais, to make inquiry.
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  • The pure Mahommedans may again be subdivided into f our sections: Moguls, or the descendants of the last conquering race, including Persians; Afghans or Pathans, who from their proximity to the frontier are much more strongly represented, chiefly in the Punjab and in the Rohilkhand division of the United Provinces; Sayads, who claim to be lineally descended from the Prophet; and Sheikhs, which is a name often adopted by converts.
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  • The first Mahommedan invasion of India is placed in 664, only thirty-two years after the death of the prophet.
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  • Its ultimate aim was the deposition of Othman in favour of Ali, whose own services as well as his close relationship to the Prophet seemed to give him the best claim to the Caliphate.
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  • - The conquest of Mecca had been of the greatest importance to the Prophet, not only because Islam thus obtained possession of this important city with its famous sanctuary, but above all because his late adversaries were at last compelled to acknowledge him as the Envoy of God.
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  • Abu Bekr followed the Prophet's example.
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  • It is even surprising to find among the leading men so few of the house of Hashim, the nearest family of the Prophet.
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  • The elements of this opposition were of very various kinds (r) The old-fashioned Moslems, sons of the Ansar and Mohajir, who had been Mahomet's first companions and supporters, and could not bear the thought that the sons of the old enemies of the Prophet in Mecca, whom they nicknamed tolaga (freedmen), should be in control of the imamate, which carried with it the management of affairs both civil and religious.
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  • - Moawiya, son of the well-known Meccan chief Abu Sofian, embraced Islam together with his father and his brother Yazid, when the Prophet conquered Mecca, and was, like them, treated with the greatest distinction.
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  • But even if the appeal to the Koran had been a stratagem, as Ali himself thought, it would have been perfectly legitimate, according to the general views of that time, which had been also those of the Prophet.
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  • He had won the affection of Omar, by his knowledge of the Koran and the Sunna of the Prophet, and by the fact that he had employed the first money he earned to purchase the freedom of his mother Somayya.
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  • The hereditary principle had not been recognized by Islam in the cases of Abu Bekr, Omar and Othman; it had had some influence upon the choice of Ali, the husband of Fatima and the cousin of the Prophet.
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  • But, as it involved the grandson of the Prophet, the son of Ali, and so many members of his family, Hosain's devout partisans at Kufa, who by their overtures had been the principal cause of the disaster, regarded it as a tragedy, and the facts gradually acquired a wholly romantic colouring.
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  • Moslim, having met the expelled Omayyads at Wadi 'l-Qora, encamped near the city (August 683) and gave the inhabitants three days in which to return to obedience, wishing to spare the city of the Prophet and to prevent the shedding of blood.
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  • It is quite natural that the man who delivered up the city of the Prophet to plunder, and at whose hands so many prominent Moslems fell, should have been an object of detestation ' See Chodzko, Thedtre persan (Paris, 1878).
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  • A vague message from Mahommed, that it was the duty of every good Moslem to take part with the family of the Prophet, was interpreted in favour of Mokhtar, and thenceforward all the Shiites, among them the powerful Ibrahim, son of Ali's right hand Malik Ashtar, followed him blindly as their chief.
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  • It is said that he thus carried out a design of the Prophet, which he had not ventured to undertake for fear of offending the newly converted Koreishites.
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  • But the divinity which hedged a prophet saved him.
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  • Indirectly, too, Hermas tended to keep alive the idea of the Christian prophet, even after Montanism had helped to discredit it.
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  • Yahweh leads Israel through the desert in a pillar of cloud and fire; he kindles Elijah's altar by lightning, and translates the prophet in a chariot of fire.
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  • His preachings attracted slight attention there, no one - as he later remarked - R being a prophet in his own land.
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  • But although silenced the prophet was doomed, and the folly of his disciples precipitated his fate.
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  • But the signory insisted that the false prophet should suffer death before the Florentines whom he had so long led astray.
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  • 1 Here he announced the impending fate of the priesthood and gained reputation throughout Israel as a prophet.
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  • 4 seems the natural completion of the passage, it is common to suppose that both copy an older prophet.
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  • He was believed to have descended in direct line from Ali by his wife Fatima, the daughter of the Prophet Mahomet.
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  • Not only do we know nothing from internal or external evidence of the existence of a prophet of this name, 1 but the occurrence of the word in the title is naturally explained as derived from iii.
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  • The majority of modern scholars are agreed that the prophet prepares for the work of those reformers (Ezra, 458; Nehemiah, 444, 43 2 B.C.).
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  • In view of these conditions, the prophet's message is to reassert the true relation of Israel to Yahweh, and to call for a corresponding holiness, especially in regard to questions of ritual and of marriage.
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  • At an earlier date the prophet Haggai had taught that the people could not expect Yahweh's blessing while the Temple lay in ruins.
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  • Yet there is a simple dignity in the manner not unworthy of a prophet, and rising from time to time to poetical rhythm.
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  • His zeal prompted him to undertake an embassy to the king of Ethiopia, in order to stimulate him against the converts whom he had taken under his protection, but he returned a convert to the Mahommedan faith and joined the fugitive prophet at Medina.
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  • In a pathetic speech to his children on his deathbed, he bitterly lamented his youthful offence in opposing the prophet, although Mahomet had forgiven him and had frequently affirmed that "there was no Mussulman more sincere and steadfast in the faith than `Amr."
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  • The era in use among the Turks, Arabs and other Mahommedan nations is that of the Hegira or Hejra, the flight of the prophet from Mecca to Medina, 622 A.D.
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  • The prophet, after leaving Mecca, to escape the pursuit of his enemies, the Koreishites, hid himself with his friend Abubekr in a cave near Mecca, and there lay for three days.
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  • To trace in any detail the fortunes of Herat would be to write the modern history of the East, for there has hardly been a dynastic revolution, or a foreign invasion, or a great civil war in Central Asia since the time of the prophet, in which Herat has not played a conspicuous part and suffered accordingly.
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  • Thus Joachim of Floris in his Expositio magni abbatis I oachimi in Apoc. teaches that Babylon is Rome, the Beast from the Sea Islam, the False Prophet the heretical sects of the day, and that on the close of the present age which was at hand the millennium would ensue.
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  • The second beast, signifying the pagan priesthood of the imperial cult, called "the false prophet" in xvi.
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  • The 'beast and the false prophet who are described in xiii.
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  • The writer manifests the most burning hatred towards Rome and the worship of its head - the beast and the false prophet, who are actual embodiments of Satan.
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  • In his personal relationship to the prophet he showed the deepest veneration and most unswerving devotion.
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  • During his last illness the prophet indicated Abu-Bekr as his successor by desiring him to offer up prayer for the people.
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  • After a time Ali submitted, but the difference of opinion as to his claims gave rise to the controversy which still divides the followers of the prophet into the rival factions of Sunnites and Shiites.
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  • Abu-Bekr had scarcely assumed his new position (632), under the title Califet-Resul-Allah (successor of the prophet of God), when he was called to suppress the revolt of the tribes Hejaz and Nejd, of which the former rejected Islamism and the latter refused to pay tribute.
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  • After the hard-won victory over Mosailima, Omar, fearing that the sayings of the prophet would be entirely forgotten when those who had listened to them had all been removed by death, induced Abu-Bekr to see to their preservation in a written form.
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  • In Peking there are said to be as many as 20,000 Mahommedan families, and in Pao-ting Fu, the capital of the province, there are about 1000 followers of the prophet.
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  • He was not God, but a divine prophet born of a virgin and raised on the third day as the first-fruits of them that slept.
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  • The chief significance of the Balaam narratives for the history of the religion of Israel is the recognition by J and E of the genuine inspiration of a non-Hebrew prophet.
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  • Taking the narratives as we now have them, Balaam is a companion figure to Jonah, the prophet who wanted to go where he was not sent, over against the prophet who ran away from the mission to which he was called.
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  • This appears to show that a prophet, if present, would naturally preside over the eucharist.
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  • A prophet, on the contrary, may settle if he chooses, and in that case he is to receive tithes and first-fruits; "for they are your high priests."
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  • If he be once approved as a true prophet, his words and acts are not to be criticized; for this is the sin that shall not be forgiven.
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  • This section is perhaps the actual utterance of a Christian prophet, and may be of earlier origin than the two preceding sections.
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  • "No prophet am I; no prophet's son am I; a shepherd am I, and one who tends sycomore-figs.
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  • The following words show that a prophet in ancient Israel had the utmost freedom of speech.
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  • But why did Amos so emphatically decline to be called a prophet ?
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  • A prophet in some true sense he certainly was, a prophet who, within his own range, has not been surpassed.
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  • Hearing the word of God unto obedience being due to " the gift of His Spirit to His children," every church member is a spiritual person, with a measure of the spirit and office of King, Priest and Prophet, to be exercised directly under the supreme Headship of Christ.
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  • In other directions, too, the teachings of Maholnet were to be judiciously revised, on the principle that the Prophet himself would never have allowed observance of any of his precepts to put his followers at a permanent disadvantage in competition with infidels.
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  • Devout Moslems became alarmed at the tendencies of the Committee; at the free-thinking professions of members and their general rejection of the Prophet; still more at the innovations advocated in Turkish customs and in the Mahommedan faith.
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  • The doctrine of monotheism was formally expressed in the period immediately before and during the Exile, in Deuteronomy" and Isaiah; and at the same time we find angels prominent in Ezekiel who, as a prophet of the Exile, may have been influenced by the hierarchy of supernatural beings in the Babylonian religion, and perhaps even by the angelology of Zoroastrianism."
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  • Returning to Heidelberg he became Privatdozent in theology in 1829, and in 1831 published his Begriff der Kritik am Allen Testamente praktisch erartert, a study of Old Testament criticism in which he explained the critical principles of the grammatico-historical school, and his Des Propheten Jonas Orakel uber Moab, an exposition of the 1 5th and 16th chapters of the book of Isaiah attributed by him to the prophet Jonah mentioned in 2 Kings xiv.
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  • In his twenty-sixth year, believing himself to be a divinely-commissioned prophet, he began to preach in his native parish and afterwards throughout Norway, calling people to repentance and attacking rationalism.
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  • Of his exegetical works the best preserved are the Commentary on the Prophet Daniel and the Commentary on the Song of Songs.
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  • In each case the people thought themselves to be worshipping Yahweh under the title of Molech or Baal; but the prophet refuses to admit that this is so, because the worship itself is an apostasy to heathenism.
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  • Apostleship, prophecy and teaching were only functions, whose frequent or regular exercise by one or another, under the inspiration of the Spirit, led his brethern to call him an apostle, prophet or teacher.
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  • 15), sometimes appointed by an apostle or prophet or other specially inspired man (cf.
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  • On the other hand the seer, diviner and prophet is a minister whose function it is to communicate God's will or word to man.
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  • Hearing, however, that Solomon, with the help of Nathan the prophet and Bathsheba, and apparently with the consent of David, had ascended the throne, he fled for safety to the horns of the altar.
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  • - The traditions current among the Israelites respecting the origins and early history of their nation - the patriarchal period, and the times of Moses and Joshua - were probably first cast into a written form in the 10th or 9th century B.C. by a prophet living in Judah, who, from the almost exclusive use in his narrative of the sacred name " Jahveh " (" Jehovah "), - or, as we now commonly write it, Yahweh, - is referred to among scholars by the abbreviation " J."
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  • Not long, probably, after the fall of the northern kingdom in 722 B.C., a prophet of Judah conceived the plan of compiling a comprehensive history of the traditions of his people.
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  • - lxvi., however, are not by Isaiah, but are the work of a prophet who wrote about 540 B.C., shortly before the conquest of Babylon by Cyrus, and whose aim was to encourage the Israelites in exile, and assure them of the certainty of their approaching restoration to Canaan.
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  • The book of Ezekiel bears throughout the stamp of a single mind; the prophecies contained in it are arranged methodically; and to all appearance - in striking contrast to the books of Isaiah and Jeremiah - it received the form in which we still have it from the prophet himself.
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  • For various reasons (here following Koppe, who just previously in additions to his translation of Lowth's Isaiah had shown himself the pioneer of the higher criticism of the book of Isaiah) he argues that " in our Isaiah are many oracles not the work of this prophet."
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  • According to the Shiite Moslems, who call the office the "imamate" or leadership, no caliph is legitimate unless he is a lineal descendant of the Prophet.
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  • 9 tells us that "beforetime in Israel, when a man went to inquire of God, thus he spake, Come and let us go to the seer; for he that is now called a prophet (nabhia) was beforetime called a seer."
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  • We must not suppose that the word "prophet" had merely become more common in his time and supplanted an older synonym.
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  • 2, 3, that in Isaiah's time the kosem still held an important place in society as well as the prophet and the magician.
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  • And here it is to be observed that Micaiah, who proved the true prophet, does not accuse the others of conscious imposture; he admits that they speak under the influence of a spirit proceeding from Yahweh, but it is a lying spirit sent to deceive.
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  • He is a man of God, like Moses and Samuel, a man admitted to a strange and awful intimacy with the Most High, and like them he combines functions which in later times were distributed between prophet and priest.
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  • The fundamental idea that Yahweh guides His people by the word of revelation is older than the separation of special classes of theocratic organs; Moses, indeed, is not only prophet and priest, but judge and ruler.
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  • "By a prophet Yahweh brought Israel out of Egypt, and by a prophet" in each successive age Israel had been watched over and preserved.
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  • Zion is now not the centre of a mere national cult, but the centre of all true religion for the whole world; and more than once the prophet indicates not obscurely that the necessary issue of the great conflict between Yahweh and the gods of the heathen must be the conversion of all nations, the disappearance of every other religion before the faith of the God of Israel.
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  • But this all-conquering religion is not the popular Yahweh worship; why then can the prophet still hold that the one true God is yet the God of Israel, and that the vindication of His Godhead involves the preservation of Israel?
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  • If Israel alone among nations can meet the Assyrian with the boast "with us is God," the reason is that in Zion the true God is known' - not indeed to the mass, but to the prophet, and that the "holy seed" 2 or "remnant" (contained in the name Shear yashubh) which forms the salt of the nation.
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  • This connexion of ideas was not of course explicitly before the prophet's mind, for the distinctive features of a national religion could not be formulated so long as no other kind of religion had ever been heard of.
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  • To him as a prophet the question was whether Israel as a nation could be saved.
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  • And so the prophet was compelled to teach that the immediate future of Israel was a blank, that the state as a state was doomed.
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  • Still indeed the New-Testament idea of a purely spiritual kingdom of God, in this world but not of it, is beyond the prophet's horizon, and he can think of no other vindication of the divine purpose than that the true Israel shall be gathered again from its dispersion.
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  • But meantime the relation of God to the prophet had acquired an independent significance; the inner life of Isaiah during the long years when his teaching seemed.
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  • The Hebrew prophet stands alone among divinely appointed 1 See 2 Kings xxiii.
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  • Not a few Christian prophets a y e known to us by name: as Agabus, Judas, and Silas in Jerusalem; Barnabas, Simon Niger, &c., in Antioch; in Asia Minor, the daughters of Philip, Quadratus, Ammia, Polycarp, Melito, Montanus, Maximilla and Priscilla; in Rome, Hermas; among the followers of Basilides, Barkabbas and Barkoph; in the community of Apelles, Philumene, &c. Lucian tells us that the impostor Peregrinus Proteus, in the time of Antoninus Pius, figured as a prophet in the Christian churches of Syria.
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  • (3) In the time of Paul the form of prophecy was reasoned exhortation in a state of inspiration; but very frequently the inspiration took the form of ecstasy - the prophet lost control of himself, so that he did not remember afterwards what he had said.
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  • When anyone was approved as a prophet and exhibited the "conversation of the Lord," no one was permitted to put him to the test or to criticize him.
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  • No prophet, it was declared, could speak in ecstasy, that was devilish; further, only false prophets accepted gifts.
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  • 2 The Apocalypse of John was received into it, not as the work of a prophet but as that of an apostle.
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  • Learning the secret of his birth, he, full of remorse, sought the prophet who, he had heard, had power on earth to forgive sins.
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  • (3) Forsothe this is he of whome it is said by Ysaye the prophet, A voice of a cryinge in desert, Make 3e redy the wayes of the Lord; make 3e r13 tf ul the pathes of hym.
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  • Thys ys he of whom it ys spoken be the prophet Isay, whych sayth: the voice of a cryer in wyldernes, prepaire ye the lordes waye, and make hys pathes strayght.
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  • This is he, of whom it is spoken by the prophet Esay, which sayeth: The voyce of a cryer in jfe wyldernes, prepare the Lordes waye, and make his pathes straight.
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  • For this is he that vvas spoken of by Esay the Prophet, saying, A voyce of one crying in the desert, prepare ye the way of our Lord, make straight his pathes.
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  • " Jesus saith, A prophet is not acceptable in his own country, neither doth a physician work cures upon them that know him."
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  • He, no doubt, like al-Asma`i and Abu `Ubaida, also himself visited the areas occupied by the tribes for their camping grounds in the neighbouring desert; and adjacent to Kufa was al-IIIra, the ancient capital of the Lakhmid kings, whose court was the most celebrated centre in pre-Islamic Arabia, where, in the century before the preaching of the Prophet, poets from the whole of the northern half of the peninsula were wont to assemble.
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  • The collection is one of the highest importance as a record of the thought and poetic art of Arabia during the time immediately preceding the appearance of the Prophet.
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  • Busiris commenced by sacrificing the prophet, and continued the custom by offering a foreigner on the altar of the god.
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  • It has been already observed that the Seljuks considered themselves the defenders of the orthodox faith and of the Abbasid caliphate, while they on their side represented the temporal power which received its titles and sanction from the successor of the Prophet.
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  • For a year he relinquished himself to her endearments, and when he determined to leave, she instructed him how to sail to the land of shades which lay on the verge of the ocean stream, in order to learn his fate from the prophet Teiresias.
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  • Adjoining it is the Forest Lawn cemetery, in which are monuments to President Millard Fillmore, and to the famous Seneca chief Red Jacket (1751-1830), a friend of the whites, who was faithful when approached by Tecumseh and the Prophet, and warned the Americans of their danger; by many he has been considered the greatest orator of his race.
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  • While the moral issues are finally determined by this day, yet the world of the Messianic age is painted with the colours of the prophet's own surroundings.
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  • The Chronicler tells us that he has drawn his facts from the Midrash (commentary) of the prophet Iddo.
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  • 1-15; for the prophet Shemaiah see 1 Kings xii.
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  • This mosque is specially sacred as possessing what are said to be three hairs of the Prophet's beard, buried with the saint, who was one of the companions of Mahomet.
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  • He led his companions into the desert, and having exhorted the serpents and wild beasts, in the name of the Prophet, to retire, he struck his spear into the ground exclaiming "Here is your Kairawan" (resting-place), so naming the city.'
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  • 3 When this had dried up, the prophet betook himself to Zarephath, a Phoenician town near Sidon.
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  • She received the prophet with hospitality, sharing with him her all but exhausted store, in faith of his promise in the name of the God of Israel that the supply would not fail so long as the drought lasted.
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  • Elijah now stepped forward with the quiet confidence and dignity that became the prophet and representative of the true God.
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  • As a proof of Elijah's supernatural power, it is stated that the prophet, for some unknown object, ran before the chariot to the entrance of Jezreel, a distance of at least 16 m.
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  • Here he left his servant (according to old Jewish tradition, the widow's son of Zarephath, afterwards the prophet Jonah), and proceeded a day's journey into the wilderness.
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  • When Ahaziah, the son of Ahab, having injured himself by falling through a lattice, sent to inquire of Baal-zebub, the god of Ekron, whether he should recover, the prophet was commanded to appear to the messengers and tell them that, for this resort to a false god, the king should die.
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  • 1 The theophany is clearly no rebuke to an impatient prophet, nor a lesson that the kingdom of heaven was to be built up by the slow and gentle operation of spiritual forces.
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  • " The two chief extant Clementine writings, differing considerably in some respects in doctrine, are both evidently the outcome of a peculiar speculative type of Judaistic Christianity, for which the most characteristic name of Christ was ` the true Prophet.'
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  • During this tour he meets with persons of typically erroneous views, which it was presumably the aim of the work to refute in the interests of true Christianity, conceived as the final form of divine revelation - a revelation given through true prophecy embodied in a succession of persons, the chief of whom were Moses and the prophet whom Moses foretold, Jesus the Christ.
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  • The particular link with the remote past, however, is the ivy-clad ruin of the ancient tower, "The Rhymer's Castle," the traditional residence of Thomas Learmont, commonly called Thomas of Ercildoune, or Thomas the Rhymer, poet and prophet, and friend of the Fairies, who was born here about 1225.
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  • By the process of " sending down " (tanzil), one piece after another was communicated to the Prophet.
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  • It is plain that we have here a somewhat crude attempt of the Prophet to represent to himself the more or less unconscious process by which his ideas arose and gradually took shape in his mind.
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  • That even long portions of the Koran existed in written form from an early date may be pretty safely inferred from various indications; especially from the fact that in Mecca the Prophet had caused insertions to be made, and pieces to be erased in his previous revelations.
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  • On one occasion, when a dispute arose between two of his own followers as to the true reading of a passage which both had received from the Prophet himself, Mahomet is said to have explained that the Koran was revealed in seven forms.
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  • A great number of explanations are current, some of which claim the authority of the Prophet himself; as, indeed, fictitious utterances of Mahomet play throughout a conspicuous part in the exegesis of the Koran.
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  • In not a few definite questions are answered which had actually been propounded to the Prophet by believers or infidels.
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  • But the Prophet was so exasperated by this rivalry that when Nadr fell into his power after the battle of Badr, he caused him to be executed; although in all other cases he readily pardoned his fellow-countrymen.
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  • One may say that this is another mark of the Prophet's want of mental training, and incapacity for introspective criticism.
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  • To compose such revelations at will was beyond the power of the most expert literary artist; it would have required either a prophet or a shameless impostor.
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  • That the adversaries should produce any sample whatsoever of poetry or rhetoric equal to the Koran is not at all what the Prophet demands.
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  • In the pieces of the first period the convulsive excitement of the Prophet often expresses itself with the utmost vehemence.
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  • That tradition goes back to the Prophet's favourite wife Ayesha; but as she was not born at the time when the revelation is said to have been made, it can only contain at the best what Mahomet told her years afterwards, from his own not very clear recollection, with or without fictitious additions, and this woman is little trustworthy.
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  • According to the traditional view, which appears to be correct, it treats of a vision in which the Prophet receives an injunction to recite a revelation conveyed to him by the angel.
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  • It is interesting to observe that here already two things are brought forward as proofs of the omnipotence and care of God: one is the creation of man out of a seminal drop - an idea to which Mahomet often recurs; the other is the then recently introduced art of writing, which the Prophet instinctively seizes on as a means of propagating his doctrines.
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  • The Prophet himself can hardly have attached any particular meaning to these symbols: they served their purpose if they conveyed an impression of solemnity and enigmatical obscurity.
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  • But now, after the death of the Prophet, most of the Arabs revolted against his successor, and had to be reduced to submission by force.
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  • From these he wrote a fair copy, which he gave to Abu Bekr, from whom it came to his successor Omar, who again bequeathed it to his daughter IIafsa, one of the widows of the Prophet.
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  • It was inevitable, however, that discrepancies should emerge between the texts of professed scholars, and as these men in their several localities were authorities on the reading of the Koran, quarrels began to break out between the levies from different districts about the true form that these initials did not belong to Mahomet's text, but might be the monograms of possessors of codices, which, through negligence on the part of the editors, were incorporated in the final form of the Koran; he now deems it more probable that they are to be traced to the Prophet himself, as Sprenger, Loth and others suppose.
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  • He was one of the oldest disciples of the Prophet, and had often rendered him personal service; but he was a man of contracted views, although he is one of the pillars of Moslem Masud theology.
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  • Now when we consider that at that time there were many Moslems who had heard the Koran from the mouth of the Prophet, that other measures of the imbecile Othman met with the most vehement resistance on the part of the bigoted champions of the faith, that these were still further incited against him by some of his ambitious old comrades until at last they murdered him, and finally that in the civil wars after his death the several parties were glad of any pretext for branding their opponents as infidels; - when we consider all this, we must regard it as a strong testimony in favour of Othman's Koran that no party found fault with his conduct in this matter, or repudiated the text formed by Zaid, who was one of the most devoted adherents of Othman and his family, and that even among the Shiites criticism of the caliph's action is only met with as a rare exception.
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  • East of the Khan-el-Khalil is the mosque of El Hasanen, which is invested with peculiar sanctity as containing relics of Hosain and Hasan, grandsons of the Prophet.
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  • They entertain reverence for their Prophet; and the Koran is treated with the utmost respectnever, for example.
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  • The tenth day, being the anniversary of the martyrdom of Hosain, the son of Ali and grandson of the Prophet, the mosque of the Hasanen at Cairo is thronged to excess, mostly by women.
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  • The Birt of the Prophet (Molid en-Nebi), which is celebrated in the beginning of the third month, is the greatest festival of the whole year.
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  • 694, author of the ode in praise of the prophet called Burdah.
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  • He proclaimed himself a prophet, and was soon followed by between 20,000 and 30,000 insurgents, mostly peasants, but some of them deserters from the Nizm Gedid, for that force was yet in a half-organized state, and in part declared for the impostor.
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  • The first or semi-historical part shows us Alexander the Great as the conqueror of the world, while the second, of a more ethical tendency, describes him in the character of a prophet and philosopher, and narrates his second tour through the world and his adventures in the west, south, east and north.
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  • God's will, which all men should obey, was revealed in the Law, and though He might appoint governors over them, He remained their King, and no governor who was not a prophet - God's mere mouthpiece - could command their unquestioning obedience.
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  • Later they acquiesced in the election of Simon to the high-priesthood with the condition "until there should arise a faithful prophet"; but some of them remonstrated against the combination of the sacred office with the position of political ruler in the person of John Hyrcanus as contrary to the precedent set by Moses at his death.
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  • Again the third gospel in particular betrays relations between the Pharisees and Jesus very different from those of the common Christian view, which conjures up an impossible picture of an absolute breach between the Prophet of Nazareth and the whole corporation of the Pharisees as a result of a quarrel with certain members of that dissident sect of independent thinkers.
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  • Of the traditions of the Prophet he has learned something incidentally in other lectures; he is now regularly introduced to their vast artificial system.
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  • And even in such distant parts as Central Asia the law founded on the conditions of the Prophet's lifetime proves so unsuited to modern life that cases are often referred to civil authorities rather than to canonical jurists.
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  • I) began an intrigue with Moab, Edom, Ammon, Tyre and Sidon, which the prophet Jeremiah vigorously denounced (Jer.
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  • Elijah is the prophet of the wilderness, wandering, rugged and austere; Elisha is the prophet of civilized life, of the city and the court, with the dress, manners and appearance of ordinary "grave citizens."
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  • When the "king of Syria" was informed that "Elisha, the prophet that is in Israel, telleth the king of Israel the words that thou speakest in thy bed-chamber," he at once sent an army to take him captive in Dothan.
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  • At Elisha's prayer his terrified servant beheld an army of horses and chariots of fire surrounding the prophet.
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  • The calamity was imputed by the "king of Israel" to the influence of Elisha, and he ordered the prophet to be immediately put to death.
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  • The reverence with which the foreign monarch Benhadad addressed Elisha deserves to be noted as showing the extent of the prophet's influence.
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  • As there can be scarcely any doubt that it was in these regions, where the fertile soil of the mountainous country is everywhere surrounded and limited by the Turanian desert, that the prophet Zoroaster preached and gained his first adherents, and that his religion spread from here over the western parts of Iran, the sacred language in which the Avesta, the holy book of Zoroastrianism, is written, has often been called "old Bactrian."
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  • Carlyle's conversational powers were extraordinary; though, as he won greater recognition as a prophet, he indulged too freely in didactic monologue.
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  • Carlyle was throughout a pessimist or a prophet denouncing a backsliding world.
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  • She foiled the attempts of the English ambassador to make her ratify the treaty of Edinburgh, and, while Lethington, no worse a prophet than Knox, predicted " strange tragedies," Mary came home.
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  • For Mahomet proclaimed it the duty of every Mussulman, once at least in his life, to visit Mecca; the result being that the birthplace of the Prophet is now the religious centre of the whole Mahommedan world (see Mahommedan Religion; Caravan; Mecca) .
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  • " The Mahommedans who usually identify St George with the prophet Elijah, at Lydda confound his legend with one about Christ himself.
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  • He was himself a prophet, and his prophecy was this, " He that is stronger than I am is coming after me."
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  • His appearance has been announced by a reforming prophet, who has summoned the nation to return to its God, and promised that a stronger than himself is to follow.
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  • Not a rough prophet in the desert like John, not a leader striking for political freedom, not a pretender aiming at the petty throne of the Herods, not even a great rabbi, building on the patriotic foundation of the Pharisees who had secured the national life by a new devotion to the ancient law.
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  • The separate tribal units of Arabia, more or less impotent when divided and at war with one another, received for the first time an indissoluble bond of union from the prophet Mahomet, whose perfect knowledge of human nature (at least of Arab human nature) enabled him to formulate a religious system that was calculated.
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  • In 1849 came the first of several examples that have appeared in Palestine from time to time of that curious product of American religious life - a community of dupes or visionaries led by a prophet or prophetess with claims to divine guidance.
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  • In this strange faith Akbar himself was the prophet, or rather the head of the church.
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  • The Emigrants' leading spirit was Omar; he did not, however, cause homage to be paid to himself, but to Abu Bekr, the friend and father-in-law of the Prophet.
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  • Even when in process of time they did accept the religion of the prophet, they leavened it thoroughly with their own peculiar leaven, and, especially, deprived it of the practical political and national character which it had assumed after the flight to Medina.
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  • Thanks to the energy of Omar, they were successful in appropriating to themselves the succession to the Prophet.
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  • They indeed rested their claims on the undeniable priority of their services to the faith, but they also appealed to their blood relationship with the Prophet as a corroboration of their right to the inheritance; and the ties of blood connected them with the Koreish in general.
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  • It is said that Suleiman was firmly persuaded that Constantinople would be conquered during his reign, in accordance with a Sibylline prophecy which said that the city would be subdued by a caliph bearing the name of a prophet, he himself being the first to fulfil this condition.
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  • From that time the Abbasids began their machinations against the Omayyads in the name of the family of the Prophet, avoiding all that could cause suspicion to the Shiites, but holding the strings firmly in their own hands.
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  • He succeeded in so far that 15,000 Kufians swore to fight with him for the maintenance of the commandments of the Book of God and the Sunna (orthodox tradition) of his Prophet, the discomfiture of the tyrants, the redress of injury, and last, not least, the vindication of the family of the Prophet as the rightful caliphs.
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  • The moderate party distinguished itself from the other Moslems only by their doctrine that the imamate belonged legally to a man of the house of the Prophet.
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  • As soon as the time was ripe - and that time could not be far off - He would send a saviour out of the house of the Prophet, the Mandi, who would restore Islam to its original purity.
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  • At first the chiefs of the mission were by no means prepared to recognize Abu Moslim as the plenipotentiary of the heir of the Prophet.
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  • Kathir was still leader, but by the end of the year Abu Moslim, whom the majority believed to belong himself to the family of the Prophet, was the acknowledged head of a strong army.
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  • Abu'l-Abbas inaugurated his Caliphate by a harangue in which he announced the era of concord and happiness which was to begin now that the House of the Prophet had been restored to its right.
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  • He asserted that the Abbasids were the real heirs of the Prophet, as the descendants of his oldest uncle Abbas.
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  • Thus miserably perished the real founder of the Abbasid dynasty, the Sahib addaula, as he is commonly called, the Amin (trustee) of the House of the Prophet.
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  • The name of Hashimiya, which the reigning family still retained, was henceforward derived not from Abu Hashim, but from Hashim, the grandfather of Abbas, the great-grandfather of the Prophet.
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  • Musa, received orders to march against him, entered Arabia, and captured Medina, which, fortified by Mahommed by the same means as the Prophet had employed against the besieging Meccans, could not hold out against the well-trained Khorasanians.
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  • When on the point of death, Mahommed gave the famous sword of the Prophet called Dhu`l-Figar to a merchant to whom he owed 400 dinars.
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  • Abdallah, after the Prophet, should fulfil the promises of peace and happiness that had been tendered to the believers, and therefore to have called him al-Mandi.
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  • Reluctant, however, to fight against a descendant of the Prophet, Facil first attempted to induce him to submit by promising him safety and a brilliant position at the court of Bagdad.
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  • At the same time he ordered all his subjects to honour Ali as the best creature of God after the Prophet, and forbade the praise of Moawiya.
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  • Faraj had set himself up as a prophet, claiming to be Dhu`l-Qarnain (Alexander the Great) risen from the dead.
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  • The "prophet" expired under the blows (850).
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  • The caliph himself, wearing the mantle and the staff of the Prophet, then went out against him, and after a vigorous resistance he was beaten by Mowaffaq, who had the command of the troops, and fled to Jondisapur in Khuzistan, where he died three years later, leaving his empire to his brother `Amr. This prince maintained himself in power till the year 900, when he was beaten and taken prisoner by Isma`il b.
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  • The next in importance is known as the Prophet Elias, from the large convent of that name on its summit.
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  • From his youth he stored up in his memory the sacred words of the Koran, the traditions of the Prophet, the verses of the old poets and the stories of the ancient wars of the Arabs.
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  • Mehemet Ali received the news with his accustomed sang-froid, observing to the consuls of the four powers, who had come to notify their own removal, that "such denunciations were nothing new to him; that this was the fourth, and that he hoped to get over it as well as he had done the other three, with the help of God and the Prophet."
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  • It exerted a strong influence upon Europe, but its followers have been peculiarly unsusceptible to missionary labours, and even in Europe have retained the faith of the Prophet.
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  • He had been to them a prophet, mighty in word and deed, but he now becomes to them the Messiah, Christ.
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  • This prophet may also be the hero of the much later book of Jonah, but how different a man is he !
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  • As an answer Yahweh "appoints" a small quickly-growing tree with large leaves (the castor-oil plant) to come up over the angry prophet and shelter him from the sun.
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  • The narrator considered that Israel had to be a prophet to the "nations" at large, that Israel had, like Jonah, neglected its duty and for its punishment was "swallowed up" in foreign lands.
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  • The difficulties of the mission of a Hebrew prophet to Asshur are diminished by Cheyne's later theory, Critica Biblica (1904), pp. 150-152.
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  • As virtuoso he held his own for the entire period during which he chose to appear in public; but the militant conductor and prophet of Wagner had a hard time of it, and the composer's place is still in dispute.
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  • In the doctrine of this Vaishnava prophet, the adualistic theory of Sankara is resorted to as justifying a joyful and voluptuous cult of the deity.
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  • Aristotle, it is said, called him the father of rhetoric. But it was as at once statesman, prophet, physicist, physician and reformer that he most impressed the popular imagination.
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  • At the top of the scale are the prophet and the physician, those who have best learned the secret of life; they are next to the divine.
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  • His father, Abu Talib, was an uncle of the prophet, and Ali himself was adopted by Mahomet and educated under his care.
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  • Ali is described as a bold, noble and generous man, "the last and worthiest of the primitive Moslems, who imbibed his religious enthusiasm from companionship with the prophet himself, and who followed to the last the simplicity of his example."
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  • Both these stories appear to belong to a biography of Isaiah, and, like the similar biographies of Elijah and Elisha, are open to the suspicion that historical facts have been subordinated to idealize the work of the prophet.
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  • Allusions in particular passages of the Koran to the " mother of the scripture," the invisible originals of the prophet's speech, led to the doctrine of its uncreated being.
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  • It is urged, indeed, that the author of Chronicles could not have imagined a prophet to have sympathized with such a king as Zedekiah so warmly as is implied by Lamentations iv.
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  • 6 ff., as well as the fact that Jeremiah was the one well-known inspired writer who had lived through the siege of Jerusalem - they naturally enough ascribed this little book to the prophet.
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  • 20; and the prophet never looked to Egypt for help, as the poet of iv.
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  • 6, 7, loc. (v.) While we find in Lamentations some things that we should not have expected from Jeremiah, we miss other things characteristic of the prophet.
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  • (vi.) It seems almost superfluous to add that, in the brief and troubled story of the prophet's life after the fall of the city Jer.
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  • When the wearers are saiyid of the Prophet, a green2 turban is worn, also a kamarband of green muslin, or shawl or cotton cloth.
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  • This is to enable the prophet Mahomet to draw up the believer into paradise.
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  • The powers of the Shah (Shahanshah,2 or king of kings) over his subjects and their property were absolute, but only in so far as they were not opposed to the shar, or divine law, which consists of the doctrines of the Mahommedan religion, as laid down in the Koran, the oral commentaries and sayings of the Prophet, and the interpretations by his successors and the high priesthood.
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  • The highest authority of all is vested in the muftahid who resides at Kerbela, or Nejef, near Bagdad, and is considered by many S/ziites as the vicegerent of the Prophet and representative of the imam.
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  • Though found neither in the inscriptions of Darius nor in the Greek authors, the name Turan must nevertheless be of great antiquity; for not merely is it repeatedly found in the Avesta, under the form Tura, but it occurs already in a hymn, which, without doubt, originates from Zoroaster himself, and in which the Turanian Fryana and his descendants are commemorated as faithful adherents of the prophet (Yasna, 46, 62).
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  • Many new charactersSiyawush, Rustam, &c.have swelled the original list: among them is King Gushtasp (Vishtaspa), the patron of Zoroaster, who was known from the poems of the prophet and is placed at the close of the legendary age.
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  • We possess no other evidence for these events; the only document we possess for the history of Iranian religion is the sacred writing, containing the doctrines of the prophet whc gave that religion a new form.
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  • Thus, if the doctrine of Zoroaster predominated in Media in 714 B.C., obviously his appearance in the role of prophet must have been much earlier.
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  • It was, however, only natural that its adherents should be won, first and chiefly, among the countrymen of the prophet, and its further success in gaining over all the Iranian tribes gave it a national stamp. So the Susan translation of Darius Behistun inscrrption TThese ideas are strongly exposed in a polemic against the Christians contained in an official edict of the Persian creed to the Armenians by Mihr Narseh, the vizier of Yazdegerd IT.
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  • Here the poems of the prophet and fragments of ancient religious literature survived, understood by the Magians and rendered accessible to the faithful laity by versions in the modern dialect (Pahlavi).
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  • These gthas are what they claim to be, and what they are honored in the whole Avesta as beingthe actual productions of the prophet himself or of his time.
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  • It is almost impossible that a much later period could have produced such unpretentious and almost depreciatory representations of the deeds and personality of the prophet.
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  • When in 734-733 B.C. Ahaz, king of Judah, alarmed at the preparations made against him by the Syro-Ephraimitish alliance, was inclined to seek aid from Tiglath-pileser of Assyria, the prophet Isaiah endeavoured to allay his fear by telling him that the danger would pass away, and as a sign from Yahweh that this should be so, any young woman who should within the year bear a son, might call his name Immanuel in token of the divine protection accorded to Judah.
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  • His coming did not annul the Law, for he was merely a prophet and teacher; Paul was wrong and circumcision still necessary.
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  • The Indian cessions of 1809, along the Wabash river, aroused the hostility of Tecumseh (q.v.) and his brother, familiarly known as " The Prophet," who were attempting to combine the tribes between the Ohio and the Great Lakes in opposition to the encroachment of the whites.
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  • And yet it was to this property-holding, debt-paying, law-abiding, well-dressed, courteous-mannered citizen of Concord that the ardent and enthusiastic turned as the prophet of the new idealism.
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  • One of the companions in captivity of the prophet Daniel, called Abednego by Nebuchadrezzar, by whom with two companions he was cast into a "burning fiery furnace" for refusing to worship the golden image set up by that monarch.
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  • Their expulsion from Arabia, followed by the conquest of Egypt by the Mahommedans in the middle of the 7th century, changed this state of affairs, and the continued advances of the followers of the Prophet at length cut them off from almost every means of communication with the civilized world; so that, as Gibbon says, "encompassed by the enemies of their religion, the Ethiopians slept for near a thousand years, forgetful of the world by whom they were forgotten."
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  • There must anciently have existed one or more prose works on Jeremiah and his times, written partly to do honour to the prophet, partly to propagate those views respecting Israel's past with which the name of Jeremiah was associated.
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  • He came forward as a prophet in the thirteenth year of Josiah (626 B.C.), still young but irresistibly impelled.
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  • He was indeed not at first a complete pessimist, but to be a preacher of Deuteronomy required a sanguine temper which a prophet of the school of Isaiah could not possess.
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  • At first our prophet was not altogether a pessimist.
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  • Would that we possessed the section of the prophet's biography which described his attitude immediately after the news of the battle of Megiddo!
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  • The " princes," supported by certain " elders " and by " the people " (quick to change their leaders), succeeded in quashing the accusation and setting the prophet free.
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  • - Under Zedekiah the prophet was less fortunate.
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  • Schmidt has gone further into the character of this sympathetic prophet, Ency.
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  • Some commentators have believed that Daniel was not an actual prophet in the proper sense, but only a seer, or else that he had no official standing as a prophet and that therefore the book was not entitled to a place among official prophetical books.
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  • But if the work had really been in existence at the time of the completion of the second part of the canon, the collectors of the prophetical writings, who in their care did not neglect even the parable of Jonah, would hardly have ignored the record of so great a prophet as Daniel is represented to have been.
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  • Hengstenberg's plea that Ezra and Mordecai were also left unmentioned has little force, because Ezra appears in the book bearing his name as nothing more than a prominent priest and scholar, while Daniel is represented as a great prophet.
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  • He relates the rise and persecution of a prophet and preacher, the catastrophe of a falling mountain and submergence of a great city, followed by a general inundation, and the claim of the prophet to have foretold these disasters; adding physical descriptions of the Euphrates river and the marvellous effects of sunset light on the Taurus range.
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  • Since the time of Josephus it has been identified with the Jebel Nebi .-Iarun ("` Mountain of the Prophet Aaron"), a twin-peaked mountain 4780 ft.
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  • Nothing daunted, the new prophet walked on to Benares, and in the cool of the evening went on to the Deer-forest where the five ascetics were living.
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  • Meanwhile the prophet's father, Suddhodana, who had anxiously watched his son's career, heard that he had given up his asceticism, and had appeared as a Wanderer, an itinerant preacher and teacher.
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  • He was less a builder than a prophet.
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  • But the ancient "fairs of heathenism" were given up, and the traffic of the pilgrim season, sanctioned by the Prophet in Sur.
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  • The madrassehs or buildings around the mosque, originally intended as lodgings for students and professors, have long been let out to rich pilgrims. The minor places of visitation for pilgrims, such as the birthplaces of the prophet and his chief followers, are not notable.'
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  • They are either connected with genuine memories of the Prophet and his times, or have spurious legends to conceal the fact that they were originally holy stones, wells, or the like, of heathen sanctity.
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  • But the real sovereign of Mecca and the Hejaz is the sherif, who, as head of a princely family claiming descent from the Prophet, holds a sort of feudal position.
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  • The dignity of sherif (or grand sherif, as Europeans usually say for the sake of distinction, since all the kin of the princely houses reckoning descent from the Prophet are also named sherifs), although by no means a religious pontificate, is highly respected owing to its traditional descent in the line of Hasan, son of the fourth caliph `Ali.
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  • But, though prayer within the building is favoured by the example of the Prophet, it is not compulsory on the Moslem, and even in the time of Ibn Batuta the opportunities of entrance were reduced to Friday and the birthday of the Prophet.
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  • The legend tells that the well was long covered up and rediscovered by `Abd al-Mottalib, the grandfather of the Prophet.
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  • How little confidence can be placed in the pre-Islamic history appears very clearly from the distorted accounts of Abraha's excursion against the Hejaz, which fell but a few years before the birth of the Prophet, and is the first event in Meccan history which has confirmation from other sources.
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  • For the period of the Prophet, Ibn Hisham and Wakidi are valuable sources in topography as well as history.
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  • During his lifetime the views of Saint-Simon had very little influence; and he left only a few devoted disciples, who continued to advocate the doctrines of their master, whom they revered as a prophet.
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  • Jehu, meanwhile, remained at the seat of war, and the prophet Elisha sent a messenger to anoint him king.
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  • 1) which makes the prophet a contemporary of King Josiah (c. 637), and this in turn appears to agree (a) with the internal conditions (i.
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  • Under examination, he denied that he had made common cause with the anabaptists and claimed to be no prophet, a mere witness of the Most High, but refused the articles of faith proposed to him by the provincial synod.
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  • The humiliation of the king and queen after their capture at Varennes; the compulsory acceptance of the constitution; the plain incompetence of the new Legislative Assembly; the growing violence of the Parisian mob, and the ascendency of the Jacobins at the Common Hall; the fierce day of the 20th of June (1792), when the mob flooded the Tuileries, and the bloodier day of the 10th of August, when the Swiss guard was massacred and the royal family flung into prison; the murders in the prisons in September; the trial and execution of the king in January (1793); the proscription of the Girondins in June, the execution of the queen in October - if we realize the impression likely to be made upon the sober and homely English imagination by such a heightening of horror by horror, we may easily understand how people came to listen to Burke's voice as the voice of inspiration, and to look on his burning anger as the holy fervour of a prophet of the Lord.
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  • Among the Mahommedans, the month Ramadan, in which the first part of the Koran is said to have been received, is by command of the prophet observed as a fast with extraordinary rigour.
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  • 3-25, here a famous prophet), where the Israelite catastrophe is foreshadowed, and Saul learns that he has lost the favour of Yahweh, and that his kingdom will pass to David (vv.
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  • The fact that justice and firmness were succeeded by injustice and weakness tended naturally to the outbreak of revolt, and unfortunately there was a leader ready to head a rebellion - one Mahommed Ahmed, already known for some years as a holy man, who was insulted by an Egyptian official, and retiring with some followers to the island of Abba on the White Nile, proclaimed himself as the mandi, a successor of the prophet.
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  • In the reign of Jehoram, Naaman, the Syrian general, came and was cleansed by the prophet Elisha of leprosy (2 Kings v.).
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  • The prophet of Islam was now, however, building up his power in Arabia, and although Heraclius paid no heed to the letter demanding his adhesion which he received from Medina (628), and the deputation of fifteen Rahawiyin who paid homage in 630 were not Edessenes but South Arabians, a few years later (636 ?) Heraclius's attempts, from Edessa as a centre, to effect an organized opposition to the victorious Arabs were defeated by Sa`d, and he fell back on Samosata.
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  • The Prophet went with him for the prayer without performing a new ablution.
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  • The " Veiled Prophet " Aswad had been recently assassinated by conspirators in the interest of Mohammad 1.
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  • The Danish daily newspaper, Jyllands-Posten, published 12 caricatures of the Prophet.
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  • The cause of that lay in his causing harm to the Prophet.
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  • Did Muhammad possess these exceptional characteristics by which the prophet was to be recognized?
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  • If the prophet himself had written them he would assuredly not have contented himself with such fragments.
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  • The Prophet was naturally disinclined to compose verse, and was forbidden to do so by Divine Law.
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  • Prophesy and traditional divination Many of our respondents acknowledged the similarities between the prophet and the traditional diviner.
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  • He was celebrated in the Middle Ages as a prophet because of the interpretation of the fourth eclogue as a prediction of the Incarnation.
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  • Muhammad's actions, Muhammad's fruit, make him Satan's emissary, not God's prophet.
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  • Do you remember how Philip meets the Ethiopian eunuch who is reading from the prophet Isaiah about the servant.
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  • Abu Muhammad ibn Abi Zayd gave a fatwa to kill a man who was listening to some people discussing what the Prophet looked like.
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  • Three years previously he had married a granddaughter of the Prophet, under circumstances casting a curious light on his domestic ways.
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  • Jesus could use the guise of prophet tho in reality a prince.
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  • People might then be willing to follow a preacher, prophet or king who teaches what normally would have been considered heretical.
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  • The prophet condemns the idolatry of his times, which is making both religion and life an agony to the people.
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  • This branch claims that there have been twelve imams who have descended from the Prophet Muhammad.
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  • The prophet said that: ' If I regard iniquity in my heart the Lord will not hear me ' .
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  • The prophet is a fool, the man of the spirit is mad, because of your great iniquity and great hatred.
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  • Isaiah Isaiah is called the prophet of divine mercy.
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  • The newest prophet, even, is of a sight more consequence than the oldest patriarch.
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  • In the Koran prophet Mohammed is quoted as follows: " eat pomegranates because they purge the mind of envy and hatred " .
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  • The central problem is that these cartoons depicted the prophet inviting people to terrorism and suicide bombing.
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  • It also shows them as hypocrites for allowing the show to insult one religions prophet, but not even show anothers.
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  • The nature of a biblical prophet is described in these vivid terms: " The Lord has spoken!
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  • The form of the Qur'an (rhymed prose supposedly written by an illiterate prophet) is perhaps stressed more than the content.
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  • So in order to bolster his claim as a prophet, this man used the self-designation, 'son of Jesus ' .
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  • Just before he fell sick, the Prophet had given orders for an expedition to the Syrian border.
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  • Waving, meandering and shifting synthesizer tones are his main ingredients, despite the vague piano tinkle in ' Prophet Making ' .
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  • According to Islamic narrations, Jesus is the last prophet who will eradicate unbelief and usher in the final hour.
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  • The prophet has a track record of empirically verifiable prophecies concerning events of a most extraordinary nature.
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  • The prophet's predictions of disaster continued, according to the record, up to the investment of the city by the Chaldean army in 588 (i.-xxiv.); after the fall of the city (586) his tone changed to one of consolation (xxxiii.-xxxix.) - the destruction of the wicked mass accomplished, he turned to the task of reconstruction.
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  • Priest and prophet, he sought to unify the national religious consciousness by preserving the sacrificial cult, discarding its abuses and vitalizing it ethically.
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  • The prediction in question was doubtless added by Ezekiel after the event; the code belongs precisely in his time, and the constitution was natural for a priest; Noah, Daniel and Job are old legendary Hebrew figures; and it is not probable that the prophet's " Paras " is our " Persia."
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  • The opening " vision " (i.), an elaborate symbolic picture, is of the nature of a general preface, and was composed probably late in the prophet's life.
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  • The prophet then receives his call (ii., iii.) in the shape of a roll of a book, which he is required to eat (an indication of the literary form now taken by prophecy).
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  • There follow a symbolic prediction of the exile (xii.) and a denunciation of non-moral prophets and prophetesses (xiii.) - though Yahweh deceive a prophet, yet he and those who consult him will be punished; and so corrupt is the nation that the presence of a few eminently good men will not save it (xiv.).
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  • Haggai's reproofs touched the conscience of the Jews, and the book of Zechariah enables us in some measure to follow the course of a religious revival which, starting with the restoration of the temple, did not confine itself to matters of ceremony and ritual worship. On the other hand, Haggai's treatment of his theme, practical and effective as it was for the purpose in hand, moves on a far lower level than the aspirations of the prophet who wrote the closing chapters of Isaiah.
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  • Monasteries abounded in this neighbourhood from a very early date; Shenout (Sinuthius), the fiery apostle and prophet of the Coptic national church, was a monk of Atrepe (now Suhag), and led the populace to the destruction of the pagan edifices.
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  • Now a prophet does not argue; he declares what he feels to be God's will.
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  • For himself, he rests, like the mystic, upon an immediate vision of truth; but he differs from most mystics in having a message for others; and - again unlike most mystics - he addresses the hearer's conscience, which we might call (in one sense) the mystic element in every man - or better, perhaps, the prophetic. Can the positive grounds for a prophet's message be analysed and stated in terms of argument?
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  • If Socinianism had challenged natural theology - Christ, according to it, was the prophet who first revealed the way to eternal life - it had glorified the natural powers of man; and the learning of the Arminian divines (friends of Grotius and Locke) had helped to modernize Christian apologetics upon rational lines.
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  • Each community is presided over by an " angel," or prophet, and a prophetess, whose word is law.
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  • Over the successive stages of this growth we pass lightly (see Prophet).
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  • We here observe a great advance in the vocation of the prophet.
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  • Yet this consideration should in no way obscure the fact that the prophet lived and worked in the all-pervading atmosphere of the popular syncretic Yahweh religion, intensely national and local in its character.
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  • Mohammed bin Khawandshah bin Mahmud, commonly called Mirkhwand or Mirkhawand, more familiar to Europeans under the name of Mirkhond, was born in 1433, the son of a very pious and learned man who, although belonging to an old Bokhara family of Sayyids, or direct descendants of the Prophet, lived and died in Balkh.
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  • It was said that the prophet Nathan commanded the execution of this plan to be delayed for a generation; but David received at the same time a prophetic assurance that his house and kingdom should be established for ever before Yahweh.
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  • Another innovation was the census; it was undertaken despite the protests of Joab, and was checked by the rebukes of the prophet Gad and the visitation of a pestilence (xxiv.).
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  • Though there is nothing to show that Fischer intended, by what is here said, to do anything else than illustrate more fully the marvellous interconnexion of different animals, or that he attached any realistic meaning to his metaphor, his words were eagerly caught up by the prophet of the new faith.
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  • Apart from this connexion, the new prophet relies especially upon his own kindred (hvaetush).
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  • The Osmanli sultans, as also the Mamelukes and the Seljuks, were accustomed to give largesse to their military forces on their accession to the throne, or on special occasions of rejoicing, a custom which still is practised in form, as for instance on the first day of the year, or the birthday of the Prophet (mevlud).
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  • The interpretation of this dialogue which first suggests itself is that the prophet is referring to wickedness within the nation, which is to be punished by the Chaldaeans as a divine instrument; in the process, the tyranny of the instrument itself calls for punishment, which the prophet is bidden to await in patient fidelity.
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  • In the book of Joel there are only scanty allusions to Phoenicians, Philistines, Egypt and Edom, couched in terms applicable to very different ages, while the prophet's own people are exhorted to repentance without specific reference to any of those national sins of which other prophets speak.
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  • The verse remains a crux inter pretum, and no exegesis hitherto given can be deemed thoroughly satisfactory; but the interpretation of the whole book must not be made to hinge on a single word in a verse which might be altogether removed without affecting the general course of the prophet's argument.
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  • But in Ibn Ishaq's day these fables were generally accepted as history - for many of them had been first related by contemporaries of Mahomet - and no one certainly thought it blameworthy to put pious verses in the mouth of the Prophet's forefathers, though, according to the Fihrist (p. 92), Ibn Ishaq was duped by others with regard to the poems he quotes.
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  • The increasing veneration paid to the Prophet and love for the marvellous soon gave rise to fables about his childhood, his visit to heaven, &c., which have found their way even into sober histories, just as many Jewish legends told by the converted Jew Kai) al-Abbar and by Wahb ibn Monabbih, and many fables about the old princes of Yemen told by `Abid, are taken as genuine history (see, however, Mas`udi, iv.
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  • (see separate article), by the prophet who opposed Ahab's expedition to Ramoth-Gilead (1 Kings xxii.), 3 and by the son of Jonathan (see Saul).
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  • Indeed, as Marti points out (p. 259) the triple division of the book of Micah (i.-iii.; iv., v.; vi., vii.) corresponds with that of the book of Isaiah (i.-xxxix.; xl.-lv.; lvi.-lxvi.) in the character of the three divisions (judgment; coming restoration; prayer for help in adversity) respectively, and in the fact that the first alone gives us pre-exilic writing in the actual words of the prophet to whom the whole book is ascribed.
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  • 1 Theodotus, "the first steward of the New Prophecy," was a fellow-worker with Montanus, and almost certainly a prophet.
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  • Thus Dr Swete writes (p. ccxviii) of his work: "With the ` preterists ' (contemporary-historical) it will take its stand on the circumstances of the age and locality to which the book belongs, and will connect the greater part of the prophecy with the destinies of the empire under which the prophet lived; with the ` futurists ' (eschatological) it will look for fulfilments of St John's pregnant words in times yet to come.
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  • But if he abide three days he is a false prophet.
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  • That the word nabhi a, " prophet," originally signified one who speaks or announces the divine will, is rendered highly probable by a comparison of the Assyrian nabu, meaning (a) to "call" or "name," (b) " announce" (see Delitzsch, Handwarterbuch sub voce).
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  • The sublime and solitary figure of Elijah, whom we are apt to take as the typical figure of a prophet in the old kingdom, has little in common with the picture even of the true prophet which we derive from I Kings xxii.; and when his history is carefully and critically read it is found to give no reason to think that he stood in any close relation to the prophetic societies of his time.
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  • Like Mahomet after him and the founder of the Elkesaites before him, he gave himself out for the last and highest prophet, who was to surpass all previous divine revelation, which only possessed a relative value, and to set up the perfect religion.
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  • Probably Jesus was also accounted a prophet who had descended from the world of light - not, however, the historical Jesus, the devilish Messiah of the Jews, but a contemporaneous phantom Jesus, who neither suffered nor died (Jesus inipatibilis).
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  • The Babis are Muhammadans only in the sense that the Muhammadans are Christians or the Christians Jews; that is to say, they recognize Muhammad (Mahomet) as a true prophet and the Qur'an (Koran) as a revelation, but deny their finality.
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  • Though his character would seem, from much which is found in his writings, and from anecdotes told by those who still remember him, to have been unsympathetic, it was not so understood by enthusiastic young people, who hung on his words as those of a prophet.
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  • Mahomet himself had to disclaim such titles, because he felt himself to be a divinely inspired prophet; but we too, from our standpoint, shall fully acquit him of poetic genius.
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  • Especially sanguinary was the struggle against the prophet Maslama (Mubarrad, Kamil 443, 5), commonly known by the derisive diminutive Mosailima.
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  • Its professors teach grammatical inflexion and syntax, rhetoric, versification, logic, theology, the exposition of the Koran, the traditions of the Prophet, the complete science of jurisprudence, or rather of religious, moral, civil and criminal law, which is chiefly founded on the Koran and the traditions, together with arithmetic as far as it is useful in matters of law.
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  • The ostensible object of the French expedition to Egypt was to reinstate the authority of the Sublime Porte, and suppress the Mamelukes; and in the proclamation printed with the Arabic types brought from the Propaganda press, and issued shortly after the taking of Alexandria, Bonaparte declared that he reverenced the prophet Mahomet and the Koran far more than the Mamelukes reverenced either, and argued that all men were equal except so far as they were distinguished by their intellectual and moral excellences, of neither of which the Mamelukes had any great share.
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  • On the 12th of April 1549, certain London Anabaptists brought before a commission of bishops asserted: " That a man regenerate could not sin; that though the outward man sinned, the inward man sinned not; that there was no Trinity of Persons; that Christ was only a holy prophet and not at all God; that all we had by Christ was that he taught us the way to heaven; that he took no flesh of the Virgin, and that the baptism of infants was not profitable."
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  • The Carmathian revolt, one of the first of the great splits in the Moslem world, was followed by others: in 936 Egypt declared its independence, under a line of caliphs which claimed descent from Fatima, daughter of the prophet (see Fatimites); and in 996 Hakim Bi-amrillah mounted the Egyptian throne.
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  • The following rules from the hadith or traditional sayings of the prophet are noteworthy: - " Wear white garments, for verily they are full of cleanliness, and pleasant to the eye."
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