3/26/2023 0 Comments Plural of strife![]() ![]() The apostle does not vouch for the actual existence of witchcraft but he says that what was known as such was a proof of the corrupt nature of man, and was one of the fruits of it. divisions the second, divisions organised into parties.īarnes' Notes on the BibleWitchcraft - Pretending to witchcraft. The two words are distinguished from each other, as the lighter and more aggravated forms of division: the first. The Authorised version has too special and technical a sound, as if the first related to factions in the State, and the second in the Church. Seditions, heresies.-Rather, divisions, parties. (This word, too, is really in the plural.) The true derivation of this latter word is, however, something quite different: it is to be sought in a word meaning “a day-labourer.” Hence we get the senses-(1) labour for hire (2) interested canvassing for office (3) a spirit of factious partisanship factiousness. It is rendered by “contention” in Romans 2:8 (“them that are contentious”) and Philippians 1:16. The word ereis, which is here translated “variance,” is rendered by “strife” in Romans 13:13, 1Corinthians 3:3, Philippians 1:15, 1Timothy 6:4 on the other hand, the word eritheia is rendered by “strife” here and in 2Corinthians 12:20, Philippians 2:3, James 3:14-16. The word was supposed to be connected with that translated “variance” above, and the two words received the same translation indifferently. Strife.-This appears to be a mistake in the Authorised version. “Wrath,” on the other hand, should be wraths- i.e., ebullitions or outbreaks of wrath. It seems probable, upon the whole, that the singular is right- emulation, or jealousy. There is a division of authorities as to the reading in the case of this word. In Acts 19:19 we read that at Ephesus, “many of them which used curious arts brought their books together and burned them before all men ” and there is other evidence to the same effect.Įmulations.-Singular and plural are somewhat strangely mixed throughout the list. It would seem that practices of this kind were especially common in Asia Minor. In that concluding section, the report addresses ways in which Turkish Cypriot displaced persons are now envisioning the future, including their own potential displacement in the event of a negotiated settlement.Ellicott's Commentary for English Readers(20) Idolatry.-When the Christian is warned against idolatry, it is not, of course, systematic idolatry that is meant, but that occasional compliance with idolatrous customs-taking part in the idol feasts, or eating of things offered to idols-which he might easily be led into by his intercourse with his heathen neighbours. And while routes of displacement and modes of resettlement are varied, there are certain convergent visions of the future as a result of these experiences, which are summarized in Part III. Part II then provides summaries of ten of those stories in order to give the reader insight into the variety of experiences of displacement and resettlement. Part I provides an introduction to Turkish Cypriot displacement, including a brief history of that displacement and a summary of factors shaping the ways in which Turkish Cypriots think about and recount that uprooting today. This report summarizes the findings of thirty life history interviews with Turkish Cypriots displaced from the island’s south to the north. Our aim is to enable a better understanding of what members of the other community experienced, as well as how those experiences shape their lives today and their hopes for the future. The PRIO project ‘Displacement in Cyprus: Consequences of Civil and Military Strife’ brings together the life stories of both Greek Cypriots and Turkish Cypriots who underwent displacement. Moreover, the division of the island led to almost three decades in which Cypriots on either side of the Green Line emphasized their own suffering and loss while unable to see what those in the other community had experienced. ![]() These desires are reflected in media and political rhetoric and shape the ways that many Cypriot displaced persons perceive not only the political future but also their own experiences of loss and uprooting. For some, there is a desire for return for others, there is an insistence on remaining where they are and a refusal to be displaced again. For the more than 215,000 Cypriots who have been displaced, the flight from their homes and resettlement elsewhere is both a lasting personal trauma and, for many, a political cause. Over the past half century, Cyprus has experienced several waves of displacement that have uprooted villages, severed ties of people and land, and remade the social geography of the island. ![]()
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