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Classic Commentary. It is evident that he had been in need; but it was the occasion of more entire trust in God. We can easily gather this from his language; but, he delicately adds, he would not, by saying that the church at Philippi's care of him had now at last flourished again, imply that they had forgotten him. Download isa server 2006 standard edition pdf. Mark 12:10 - Have you not even read this Scripture:‘The stone which the builders rejected,This became the chief corner stone. Bible Verses about Contentment - Let your conversation be without covetousness; and be content with such things But godliness with contentment is great gain I know both how to be abased, and I know how to For we brought nothing into this world, and it is certain we Not that I speak in respect of want: for I have learned.

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Bible verses about Content. 2 Peter 1:4-8 ESV / 8 helpful votes Helpful Not Helpful. By which he has granted to us his precious and very great promises, so that through them you may become partakers of the divine nature, having escaped from the corruption that is in the world because of sinful desire. Philippians 4:11-13 New International Version (NIV). 11 I am not saying this because I am in need, for I have learned to be content whatever the circumstances. 12 I know what it is to be in need, and I know what it is to have plenty. I have learned the secret of being content in any and every situation, whether well fed or hungry, whether living in plenty or in want. 13 I can do all this.

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Alternative Titles: sacred literature, sacred scripture

Scripture, also called sacred scripture, the revered texts, or Holy Writ, of the world’s religions. Scriptures comprise a large part of the literature of the world. They vary greatly in form, volume, age, and degree of sacredness, but their common attribute is that their words are regarded by the devout as sacred. Sacred words differ from ordinary words in that they are believed either to possess and convey spiritual and magical powers or to be the means through which a divine being or other sacred reality is revealed in phrases and sentences full of power and truth.

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Most sacred scriptures were originally oral and were passed down through memorization from generation to generation until they were finally committed to writing. A few are still preserved orally, such as the hymns of Native Americans. Many bear the unmistakable marks of their oral origin and can best be understood when recited aloud; in fact, it is still held by many Hindus and Buddhists that their scriptures lack, when read silently, the meaning and significance they have when recited aloud, for the human voice is believed to add to the recited texts dimensions of truth and power not readily grasped by the solitary reader.

Not all scriptures, however, were originally oral, nor were they in all parts directly effectual in rituals that sought the granting of magical and spiritual powers. The greater part of recorded scripture has either a narrative or an expository character. The types of sacred and semisacred texts are, in fact, many and varied. Besides magical runes (ancient Germanic alphabet characters) and spells from primitive and ancient sources, they include hymns, prayers, chants, myths, stories about gods and heroes, epics, fables, sacred laws, directions for the conduct of rituals, the original teachings of major religious figures, expositions of these teachings, moralanecdotes, dialogues of seers and sages, and philosophical discussions. In fact, scriptures include every form of literature capable of expressing religious feeling or conviction.


Types of sacred literature vary in authority and degree of sacredness. The centrally important and most holy of the sacred texts have in many instances been gathered into canons (standard works of the faith), which, after being determined either by general agreement or by official religious bodies, become fixed—i.e., limited to certain works that are alone viewed as fully authoritative and truly beyond all further change or alteration. The works not admitted to the canons (those of a semisacred or semicanonical character) may still be quite valuable as supplementary texts.

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Scriptures in non-Western religions

A striking instance of making a distinction between canonical and semicanonical scriptures occurs in Hinduism. The Hindu sacred literature is voluminous and varied; it contains ancient elements and every type of religious literature that has been listed, except historical details on the lives of the seers and sages who produced it. Its earliest portions, namely the four ancient Vedas (hymns), seem to have been provided by Indo-European families in northwestern India in the 2nd millennium bce. These and the supplements to them composed after 1000 bce—the Brahmanas (commentaries and instruction in ritual), the Aranyakas (forest books of ascetics), and the Upanishads (philosophical treatises)—are considered more sacred than any later writings. They are collectively referred to as Shruti (“Heard”; i.e., communicated by revelation), whereas the later writings are labeled Smriti (“Remembered”; i.e., recollected and reinterpreted at some distance in time from the original revelations). The former are canonical and completed, not to be added to nor altered, but the latter are semicanonical and semisacred.

Buddhist sacred literature recollects Gautama Buddha’s life and teaching in the 6th century bce and first appeared in the dialect called Pali, allied to the Magadhi that he spoke. As time passed and his movement spread beyond India, Buddhism adopted as its medium Sanskrit, the Indian classical language that was widely used in ancient Asia. A distinction arose between the Theravada (“Way of the Elders”), preserved in Pali and regarded as canonical, and the vast number of works written in Sanskrit within the more widely dispersed Buddhism called by its adherents Mahayana (“Greater Vehicle”). The Mahayana works were later translated and further expanded in Tibetan, Chinese, and Japanese.

Whether the basic texts of indigenous Chinese religion should be called sacred, in the sense of Holy Writ, is open to question. Neither classical Daoism nor Confucianism can be said to have been based on revelation; the texts of these faiths were originally viewed as human wisdom, books written by humans for humans. They acquired authority, actually a canonical status, however, that caused them to be regarded with profound reverence and thus, in effect, as sacred. This certainly was true of the revered Daoist book, the Daodejing (“Classic of the Way of Power”), and of the Wujing (“Five Classics”) and the Sishu (“Four Books”) of Confucianism.

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  • I know both how to be abased, and I know how to abound: every where and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need.
  • For we brought nothing into this world, and it is certain we can carry nothing out. And having food and raiment let us be therewith content.
  • Let your conversation be without covetousness; and be content with such things as ye have: for he hath said, I will never leave thee, nor forsake thee.
  • But godliness with contentment is great gain.
  • Not that I speak in respect of want: for I have learned, in whatsoever state I am, therewith to be content.
  • Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake: for when I am weak, then am I strong.
  • Be of the same mind one toward another. Mind not high things, but condescend to men of low estate. Be not wise in your own conceits.
  • Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment?
  • And he said unto them, Take heed, and beware of covetousness: for a man's life consisteth not in the abundance of the things which he possesseth.
  • Better is a little with righteousness
    than great revenues without right.
  • Take no thought for your life, what ye shall eat; neither for the body, what ye shall put on. The life is more than meat, and the body is more than raiment.
  • Then Job arose, and rent his mantle, and shaved his head, and fell down upon the ground, and worshipped,
    And said, Naked came I out of my mother's womb, and naked shall I return thither: the Lord gave, and the Lord hath taken away; blessed be the name of the Lord.
  • Philip saith unto him, Lord, show us the Father, and it sufficeth us.

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