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| mary kawena pukui olelo no eau: 'Olelo No'eau Mary Kawena Pukui, 1983 This extraordinary collection of Hawaiian sayings--collected, translated, and annotated by Mary Kawena Pukui--offers a unique opportunity to savor the wisdom, poetic beauty, and earthy humor of these finely crafted expressions. The sayings may be appreciated individually and collectively for their aesthetic, historic, and educational values. They reveal even deeper layers of meaning, giving understanding not only of Hawaii and its people but all of humanity. Since the sayings carry the immediacy of the spoken word, considered to be the highest form of cultural expression in old Hawaii, they bring us closer to the everyday thoughts and lives of the Hawaiians who created them. Taken together, the sayings offer a basis for an understanding of the essence and origins of traditional Hawaiian values. -- Amazon.com viewed August 3, 2020. |
| mary kawena pukui olelo no eau: Nānā i Ke Kumu Mary Kawena Pukui, E. W. Haertig, Catherine A. Lee, 2014 Volume one gives an indepth discussion of major Hawaiian culture concepts, providing insights into both their ancient and modern significances and volume two traces the ancient Hawaiian social customs practices and beliefs from birth to old age. |
| mary kawena pukui olelo no eau: The Echo of Our Song Mary Kawena Pukui, Alfons L. Korn, 1979-04-01 Haina ia mai ana ka puana. This familiar refrain, sometimes translated Let the echo of our song be heard, appears among the closing lines in many nineteenth-century chants and poems. From earliest times, the chanting of poetry served the Hawaiians as a form of ritual celebration of the things they cherished--the beauty of their islands, the abundance of wild creatures that inhabited their sea and air, the majesty of their rulers, and the prowess of their gods. Commoners as well as highborn chiefs and poet-priests shared in the creation of the chants. These haku mele, or composers, the commoners especially, wove living threads from their own histoic circumstances and everyday experiences into the ongoing oral tradition, as handed down from expert to pupil, or from elder to descendant, generation after generation. This anthology embraces a wide variety of compositions: it ranges from song-poems of the Pele and Hiiaka cycle and the pre-Christian Shark Hula for Ka-lani-opuu to postmissionary chants and gospel hymns. These later selections date from the reign of Ka-mehameha III (1825-1854) to that of Queen Liliu-o-ka-lani (1891-1893) and comprise the major portion of the book. They include, along with heroic chants celebrating nineteenth-century Hawaiian monarchs, a number of works composed by commoners for commoners, such as Bill the Ice Skater, Mr. Thurston's Water-Drinking Brigade, and The Song of the Chanter Kaehu. Kaehu was a distinguished leper-poet who ended his days at the settlement-hospital on Molokai. |
| mary kawena pukui olelo no eau: Paradise of the Pacific Susanna Moore, 2015-09 The history of Hawaii may be said to be the story of arrivals -- from the eruption of volcanoes on the ocean floor 18,000 feet below to the first hardy seeds that over millennia found their way to the islands, and the confused birds blown from their migratory routes. Early Polynesian adventurers sailed across the Pacific in double canoes. Spanish galleons en route to the Philippines and British navigators in search of a Northwest Passage were soon followed by pious Protestant missionaries, shipwrecked sailors, and rowdy Irish poachers escaped from Botany Bay -- all wanderers washed ashore. This is true of many cultures, but in Hawaii, no one seems to have left. And in Hawaii, a set of myths accompanied each of these migrants -- legends that shape our understanding of this mysterious place. Susanna Moore pieces together the story of late-eighteenth-century Hawaii -- its kings and queens, gods and goddesses, missionaries, migrants, and explorers -- a not-so-distant time of abrupt transition, in which an isolated pagan world of human sacrifice and strict taboo, without a currency or a written language, was confronted with the equally ritualized world of capitalism, Western education, and Christian values. |
| mary kawena pukui olelo no eau: Folktales of Hawaiʻi Mary Kawena Pukui, Laura Spring Green, 1995 Based on Pukui's and Green's work, edited by Martha Beckwith, published in Hawaiian stories and wise sayings (1923), Folk-tales from Hawaii (1928), and The legend of Kawelo and other Hawaiian folk tales (1936). In English and Hawaiian, with explanatory notes. |
| mary kawena pukui olelo no eau: Place Names of Hawaii Mary Kawena Pukui, Samuel H. Elbert, Esther T. Mookini, 1976-12-01 How many place names are there in the Hawaiian Islands? Even a rough estimate is impossible. Hawaiians named taro patches, rocks, trees, canoe landings, resting places in the forests, and the tiniest spots where miraculous events are believed to have taken place. And place names are far from static--names are constantly being given to new houses and buildings, streets and towns, and old names are replaced by new ones. It is essential, then, to record the names and the lore associated with them now, while Hawaiians are here to lend us their knowledge. And, whatever the fate of the Hawaiian language, the place names will endure. The first edition of Place Names of Hawaii contained only 1,125 entries. The coverage is expanded in the present edition to include about 4,000 entries, including names in English. Also, approximately 800 more names are included in this volume than appear in the second edition of the Atlas of Hawaii. |
| mary kawena pukui olelo no eau: Hawaiian Beliefs and Customs During Birth, Infancy, and Childhood Mary Kawena Pukui, 2011-09-01 Occasional Papers Of Bernice P. Bishop, Museum Of Polynesian Ethnology And Natural History, V16, No. 17, March 20, 1942. |
| mary kawena pukui olelo no eau: Hawaiian Dictionary Mary Kawena Pukui, Samuel H. Elbert, 1986-03-01 For many years, Hawaiian Dictionary has been the definitive and authoritative work on the Hawaiian language. Now this indispensable reference volume has been enlarged and completely revised. More than 3,000 new entries have been added to the Hawaiian-English section, bringing the total number of entries to almost 30,000 and making it the largest and most complete of any Polynesian dictionary. Other additions and changes in this section include: a method of showing stress groups to facilitate pronunciation of Hawaiian words with more than three syllables; indications of parts of speech; current scientific names of plants; use of metric measurements; additional reconstructions; classical origins of loan words; and many added cross-references to enhance understanding of the numerous nuances of Hawaiian words. The English Hawaiian section, a complement and supplement to the Hawaiian English section, contains more than 12,500 entries and can serve as an index to hidden riches in the Hawaiian language. This new edition is more than a dictionary. Containing folklore, poetry, and ethnology, it will benefit Hawaiian studies for years to come. |
| mary kawena pukui olelo no eau: Hawaiian Grammar Samuel H. Elbert, Mary Kawena Pukui, 2021-05-25 Without question, this is the definitive grammar of the Hawaiian language. Indeed it is the first attempt at a comprehensive treatment of the subject since W. D. Alexander published his concise Short Synopsis of the Most Essential Points in Hawaiian Grammar in 1864. This grammar is intended as a companion to the Hawaiian Dictionary, by the same authors. The grammar was written with every student of the Hawaiian language in mind—from the casual interested layperson to the professional linguist and grammarian. Although it was obviously impossible to avoid technical terms, their use was kept to a minimum, and a glossary is included for those who need its help. Each point of grammar is illustrated with examples, many from Hawaiian-language literature. |
| mary kawena pukui olelo no eau: Hawaiʻi Island Legends , 2010 |
| mary kawena pukui olelo no eau: The Water of Kāne , 1994 A collection of legends of the various Hawaiian Islands. |
| mary kawena pukui olelo no eau: Koa Kai, The Story of Zachary Bower and the Conquest of the Hawaiian Islands Donald R Pollock, 2024-07 While growing up on a farm in New England, Zachary Bower does not have much time to Play. But when he is not doing chores and learning to read and write, he happily reenacts the glory of his brother's stories of fighting the British during the War of Independence. After his mother tragically died in 1789, Zachary's uncle invites him to his next expedition at sea. As the thirteen-year-old boy heads to sea in his uncle's barque, he becomes a competent sailor while enduring the rounding of Cape Horn and sailing to Spanish California. After Zachary is separated from his ship and injected into the crew of a Hawaii-bound schooner, the vessel is attacked soon after arriving off Maui, leaving Zachary and one other crew member as the only survivors. It is 1790 when Zachary, the schooner, and its weapons are acquired by Kamehameha. As Zachary eventually transforms into a Kamehameha warrior, he becomes immersed in fierce battles like the ones that once enveloped his childhood imagination. |
| mary kawena pukui olelo no eau: Hawaiian Antiquities Davida Malo, 1903 |
| mary kawena pukui olelo no eau: Nā Kua‘āina Davianna Pōmaika‘i McGregor, 2007-04-30 The word kua‘âina translates literally as back land or back country. Davianna Pômaika‘i McGregor grew up hearing it as a reference to an awkward or unsophisticated person from the country. However, in the context of the Native Hawaiian cultural renaissance of the late twentieth century, kua‘âina came to refer to those who actively lived Hawaiian culture and kept the spirit of the land alive. The mo‘olelo (oral traditions) recounted in this book reveal how kua‘âina have enabled Native Hawaiians to endure as a unique and dignified people after more than a century of American subjugation and control. The stories are set in rural communities or cultural kîpuka—oases from which traditional Native Hawaiian culture can be regenerated and revitalized. By focusing in turn on an island (Moloka‘i), moku (the districts of Hana, Maui, and Puna, Hawai‘i), and an ahupua‘a (Waipi‘io, Hawai‘i), McGregor examines kua‘âina life ways within distinct traditional land use regimes. The ‘òlelo no‘eau (descriptive proverbs and poetical sayings) for which each area is famous are interpreted, offering valuable insights into the place and its overall role in the cultural practices of Native Hawaiians. Discussion of the landscape and its settlement, the deities who dwelt there, and its rulers is followed by a review of the effects of westernization on kua‘âina in the nineteenth century. McGregor then provides an overview of social and economic changes through the end of the twentieth century and of the elements of continuity still evident in the lives of kua‘âina. The final chapter on Kaho‘olawe demonstrates how kua‘âina from the cultural kîpuka under study have been instrumental in restoring the natural and cultural resources of the island. |
| mary kawena pukui olelo no eau: On Being Hawaiian John Dominis Holt, 1974 |
| mary kawena pukui olelo no eau: Ka Po‘e Mo‘o Akua Marie Alohalani Brown, 2022-01-31 Tradition holds that when you come across a body of fresh water in a secluded area and everything is eerily still, the plants are yellowed, and the water covered with a greenish-yellow froth, you have stumbled across the home of a mo‘o. Leave quickly lest the mo‘o make itself known to you! Revered and reviled, reptiles have slithered, glided, crawled, and climbed their way through the human imagination and into prominent places in many cultures and belief systems around the world. Ka Po‘e Mo‘o Akua: Hawaiian Reptilian Water Deities explores the fearsome and fascinating creatures known as mo‘o that embody the life-giving and death-dealing properties of water. Mo‘o are not ocean-dwellers; instead, they live primarily in or near bodies of fresh water. They vary greatly in size, appearing as tall as a mountain or as tiny as a house gecko, and many possess alternate forms. Mo‘o are predominantly female, and the female mo‘o that masquerade as humans are often described as stunningly beautiful. Throughout Hawaiian history, mo‘o akua have held distinctive roles and have filled a variety of functions in overlapping religious, familial, societal, economic, and political sectors. In addition to being a comprehensive treatise on mo‘o akua, this work includes a detailed catalog of 288 individual mo‘o with source citations. Marie Alohalani Brown makes major contributions to the politics and poetics of reconstructing ‘ike kupuna (ancestral knowledge), Hawaiian aesthetics, the nature of tradition, the study and appreciation of mo‘olelo and ka‘ao (hi/stories), genre analysis and metadiscursive practices, and methodologies for conducting research in Hawaiian-language newspapers. An extensive introduction also offers readers context for understanding how these uniquely Hawaiian deities relate to other reptilian entities in Polynesia and around the world. |
| mary kawena pukui olelo no eau: The Water of Kāne , 1994 A collection of legends of the various Hawaiian Islands. |
| mary kawena pukui olelo no eau: Keaomelemele Puakea Nogelmeier, 2002 |
| mary kawena pukui olelo no eau: Remembering Our Intimacies Jamaica Heolimeleikalani Osorio, 2021-09-28 Recovering Kānaka Maoli (Native Hawaiian) relationality and belonging in the land, memory, and body of Native Hawai’i Hawaiian “aloha ʻāina” is often described in Western political terms—nationalism, nationhood, even patriotism. In Remembering Our Intimacies, Jamaica Heolimeleikalani Osorio centers in on the personal and embodied articulations of aloha ʻāina to detangle it from the effects of colonialism and occupation. Working at the intersections of Hawaiian knowledge, Indigenous queer theory, and Indigenous feminisms, Remembering Our Intimacies seeks to recuperate Native Hawaiian concepts and ethics around relationality, desire, and belonging firmly grounded in the land, memory, and the body of Native Hawai’i. Remembering Our Intimacies argues for the methodology of (re)membering Indigenous forms of intimacies. It does so through the metaphor of a ‘upena—a net of intimacies that incorporates the variety of relationships that exist for Kānaka Maoli. It uses a close reading of the moʻolelo (history and literature) of Hiʻiakaikapoliopele to provide context and interpretation of Hawaiian intimacy and desire by describing its significance in Kānaka Maoli epistemology and why this matters profoundly for Hawaiian (and other Indigenous) futures. Offering a new approach to understanding one of Native Hawaiians’ most significant values, Remembering Our Intimacies reveals the relationships between the policing of Indigenous bodies, intimacies, and desires; the disembodiment of Indigenous modes of governance; and the ongoing and ensuing displacement of Indigenous people. |
| mary kawena pukui olelo no eau: A Little Book of Aloha Renata Provenzano, 2003 |
| mary kawena pukui olelo no eau: Ruling Chiefs of Hawaii Samuel Manaiakalani Kamakau, 1992-01-01 |
| mary kawena pukui olelo no eau: The Hawaiian Calabash Irving Jenkins, Hugo de Vries, Kauai Museum, Honolulu Academy of Arts, 1989 The book traces the history of traditional Hawaiian containers, called calabashes, made of wood, gourd, coconut, and fiber. The most containers were carved from kou. The book contains photographs of the various types of calabashes with captions and detailed narratives concerning the artistic traditions used. |
| mary kawena pukui olelo no eau: New Pocket Hawaiian Dictionary Mary Kawena Pukui, Samuel H. Elbert, 1991-11-01 In a compact and portable format, this dictionary contains more than ten thousand entries, a welcome chapter on grammar explained in non-technical terms, and a pronunciation guide. |
| mary kawena pukui olelo no eau: A Little Book of Aloha Renata Provenzano, 2001 A collection of the author's favorite Hawaiian proverbs that extoll the virtues of the aloha spirit. |
| mary kawena pukui olelo no eau: The Polynesian Family System in Ka-'U, Hawai'i Edward Smith Craighill Handy, Mutual Publishing Company, Mary Kawena Pukui, 1999-02 |
| mary kawena pukui olelo no eau: Olelo No'Eau Mary Kawena Pukui, 1983-01-01 |
| mary kawena pukui olelo no eau: Waimea Summer John Dominis Holt, 1976 |
| mary kawena pukui olelo no eau: Facing the Spears of Change Marie Alohalani Brown, 2016-05-31 Facing the Spears of Change takes a close look at the extraordinary life of John Papa `Ī`ī. Over the years, `Ī`ī faced many personal and political changes and challenges in rapid succession, which he skillfully parried or seized, then used to fend off other attacks. He began serving in the household of Kamehameha I as an attendant in 1810, at the age of ten, and became highly familiar with the inner workings of the royal household. His early service took place in a time when ali`i nui (the highest-ranking Hawaiians) were considered divine and surrounded with strict kapu (sacred prohibitions); breaking a kapu pertaining to an ali`i meant death for the transgressor. He went on to become an influential statesman, privy to the shifting modes of governance adopted by the Hawaiian kingdom. `Ī`ī’s intelligence and his good standing with those he served resulted in a great degree of influence within the Hawaiian government, with his fellow Hawaiians, and with the missionaries residing in the Hawaiian Islands. As a privileged spectator and key participant, his published accounts of ali`i and his insights into early nineteenth-century Hawaiian cultural-religious practices are unsurpassed. In this groundbreaking work, Marie Alohalani Brown offers an elegantly written and compelling portrait of an important historical figure in nineteenth-century Hawai`i. Brown’s extensive archival research using Hawaiian and English language primary sources from the 1800s allows access to information which would be otherwise unknown but to a very small circle of researchers. |
| mary kawena pukui olelo no eau: Path of Freedom Kate Crisp, 2013-03-28 Path of Freedom is a mindfulness-based emotional intelligence (MBEI) curriculum originally developed for prisoners. In this book, anyone will find powerful tools for discovering and freeing yourself from the internal prison of mental conditioning, habitual emotional reactions, and impulsive behaviors. You can use these tools to find the freedom to make new choices and create a new life-a life of courage, self-respect and possibility. Discovering peace within is the starting point for becoming a peacemaker, and our world sorely needs more peacemakers. It's up to you. This book is all about choice and the power of choosing. Prison Mindfulness Institute's Path of Freedom (PoF) program teaches self-transformation and personal development. |
| mary kawena pukui olelo no eau: The Epic Tale of Hiiakaikapoliopele Ho'oulumāhiehie Ho'oulumāhiehie, 2013-05-31 This ancient saga begins with the goddess Pele's migration to Kīlauea and her spirit's search for a lover. The story then details the quest of Pele's younger sister, Hi'iakaikapoliopele, to find the handsome Lohi'auipo, and bring him back to their crater home. It is a very human account of love and lust, jealousy and justice, peopled with deities, demons, chiefs and commoners. This version by Ho'oulumāhie-hie ran from 1905 to 1906 as a daily series in the Hawaiian-language newspaper Ka Na'i Aupuni. It is the most extensive form of the story ever documented, offering a wealth of detail and insights about social and religious practices, poetry and hula, healing arts, and many other Hawaiian customs. |
| mary kawena pukui olelo no eau: Sister Rose Collins W., William Wilkie Collins was an English novelist, playwright, and short story writer. Set against the background of the French Revolution, Sister Rose concerns Louis Trudaine; his sister, Rose, who contracts an unhappy marriage to the aristocratic Charles Danville; and Danville's land-steward, Lomaque, who is indebted to Trudaine's father. Trudaine fulfils a deathbed promise to his mother to protect Rose and arouses Danville's animosity. |
| mary kawena pukui olelo no eau: Ka Honua Ola : Eli Eli Kau Mai Pualani Kanakaole Kanahele, 2011 A collection of twenty-five mele, or songs and chants from the Pele and Hiʻiaka saga--Page xii. |
| mary kawena pukui olelo no eau: Fragments of Hawaiian History John Papa Ii, 1973 |
| mary kawena pukui olelo no eau: Pele and Hiiaka Nathaniel Bright Emerson, 2018-10-17 This work has been selected by scholars as being culturally important and is part of the knowledge base of civilization as we know it. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. To ensure a quality reading experience, this work has been proofread and republished using a format that seamlessly blends the original graphical elements with text in an easy-to-read typeface. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. |
| mary kawena pukui olelo no eau: Ancestral Places Katrina-Ann R. Kapāʻanaokalāokeola Nākoa Oliveira, 2014 Ancestral Places is a revealing journey through the language and practices of a traditional knowledge system, offering a Hawaiian epistemological framework that enhances our understanding of place. |
| mary kawena pukui olelo no eau: A Nation Rising Noelani Goodyear-Kaopua, Ikaika Hussey, Erin Kahunawaika'ala Wright, 2024-08-27 A Nation Rising chronicles the political struggles and grassroots initiatives collectively known as the Hawaiian sovereignty movement. Scholars, community organizers, journalists, and filmmakers contribute essays that explore Native Hawaiian resistance and resurgence from the 1970s to the early 2010s. Photographs and vignettes about particular activists further bring Hawaiian social movements to life. The stories and analyses of efforts to protect land and natural resources, resist community dispossession, and advance claims for sovereignty and self-determination reveal the diverse objectives and strategies, as well as the inevitable tensions, of the broad-tent sovereignty movement. The collection explores the Hawaiian political ethic of ea, which both includes and exceeds dominant notions of state-based sovereignty. A Nation Rising raises issues that resonate far beyond the Hawaiian archipelago, issues such as Indigenous cultural revitalization, environmental justice, and demilitarization. Contributors. Noa Emmett Aluli, Ibrahim G. Aoudé, Kekuni Blaisdell, Joan Conrow, Noelani Goodyear-Ka'opua, Edward W. Greevy, Ulla Hasager, Pauahi Ho'okano, Micky Huihui, Ikaika Hussey, Manu Ka‘iama, Le‘a Malia Kanehe, J. Kehaulani Kauanui, Anne Keala Kelly, Jacqueline Lasky, Davianna Pomaika'i McGregor, Nalani Minton, Kalamaoka'aina Niheu, Katrina-Ann R. Kapa'anaokalaokeola Nakoa Oliveira, Jonathan Kamakawiwo'ole Osorio, Leon No'eau Peralto, Kekailoa Perry, Puhipau, Noenoe K. Silva, D. Kapua‘ala Sproat, Ty P. Kawika Tengan, Mehana Blaich Vaughan, Kuhio Vogeler, Erin Kahunawaika’ala Wright |
| mary kawena pukui olelo no eau: Nā mele welo Pat Namaka Bacon, Nathan Napoka, Helen Heffron Roberts, 1995 82 chants in Hawaiian from Helen Roberts' fieldwork published in her Ancient Hawaiian Music (Bishop Museum bulletin 29), 1929. Includes translations, notes, and brief biographical notes on contributors. |
| mary kawena pukui olelo no eau: Unwritten Literature of Hawaii Nathaniel Bright Emerson , 2024-02-04 As in many other traditional cultures, Hawaiian art, dance, music and poetry were highly integrated into every aspect of life, to a degree far beyond that of industrial society. The poetry at the core of the Hula is extremely sophisticated. Typically a Hula song has several dimensions: mythological aspects, cultural implications, an ecological setting, and in many cases, (although Emerson is reluctant to acknowledge this) frank erotic imagery. The extensive footnotes and background information allow us an unprecedented look into these deeper layers. While Emerson's translations are not great poetry, they do serve as a literal English guide to the amazing Hawaiian lyrics. |
| mary kawena pukui olelo no eau: Transforming Hawai‘i Paul D’Arcy, 2018-06-05 This study examines the role of coercion in the unification of the Hawaiian Islands by Kamehameha I between 1782 and 1812 at a time of increasing European contact. Three interrelated themes in Hawaiian political evolution are examined: the balance between coercion and consent; the balance between general structural trends and specific individual styles of leadership and historical events; and the balance between indigenous and European factors. The resulting synthesis is a radical reinterpretation of Hawaiian warfare that treats it as an evolving process heavily imbued with cultural meaning. Hawaiian history is also shown to be characterised by fluid changing circumstances, including crucial turning points when options were adopted that took elements of Hawaiian society on paths of development that proved decisive for political unification. These watershed moments were neither inevitable nor predictable. Perhaps the greatest omission in the standard discourse on the political evolution of Hawaiian society is the almost total exclusion of modern indigenous Hawaiian scholarship on this topic. Modern historians from the Hawai‘inuiākea School of Hawaiian Knowledge at the University of Hawai‘i at Mānoa argue that political leadership and socioeconomic organisation were much more concensus-based than is usually allowed for. Above all, this study finds modern indigenous Hawaiian studies a much better fit with the historical evidence than more conventional scholarship. |
| mary kawena pukui olelo no eau: Huna Serge Kahili King, 2008-11-18 The ancient wisdom of Hawai’i has been guarded for centuries—handed down through line of kinship to form the tradition of Huna. Dating back to the time before the first missionary presence arrived in the islands, the tradition of Huna is more than just a philosophy of living—it is intertwined and deeply connected with every aspect of Hawaiian life. Blending ancient Hawaiian wisdom with modern practicality, Serge Kahili King imparts the philosophy behind the beliefs, history, and foundation of Huna. More important, King shows readers how to use Huna philosophy to attain both material and spiritual goals. To those who practice Huna, there is a deep understanding about the true nature of life—and the real meaning of personal power, intention, and belief. Through exploring the seven core principles around which the practice revolves, King passes onto readers a timeless and powerful wisdom. |
Mary, mother of Jesus - Wikipedia
Mary[b] was a first-century Jewish woman of Nazareth, [9] the wife of Joseph and the mother of Jesus. She is an important figure of Christianity, venerated under various titles such as virgin or …
Mary | Biography, Jesus, Bible References, Significance, Theology ...
May 29, 2025 · Mary (flourished beginning of the Christian era) was the mother of Jesus, venerated in the Christian church since the apostolic age and a favorite subject in Western art, music, and …
Mary E. Flory | Obituaries | northwestsignal.net
12 hours ago · Mary E. Flory, 84, of Napoleon, Ohio, formerly of Liberty Center, died unexpectedly on Thursday, June 12, 2025, at her residence. She was born June 23, 1940, in Deshler, Ohio, and …
Mary, Mother of Jesus - World History Encyclopedia
Oct 4, 2024 · Her most common epithet is "the virgin Mary." She is celebrated by Eastern Orthodox Churches, Catholicism, and various Protestant denominations as "the mother of God." In Islam, …
Mary, the mother of Jesus - Bible Hub
Mary, the mother of Jesus, holds a significant place in Christian theology and history as the chosen vessel through whom God brought His Son into the world. Her life and role are primarily …
Who Was Mary the Mother of Jesus? - Christianity.com
Dec 29, 2020 · “Mary was actually called Miriam, after the sister of Moses.” Why do we call her Mary? Miriam is Hebrew, while Mary is a New Testament blend of two Greek names: Mariam and …
Encyclopedia of The Bible – Mary, Mother of Jesus
Mary was puzzled by the greeting, and evidently frightened, for the angel continued, telling her not to be afraid, and that she would conceive and bear a son whom she would call Jesus. He would …
Mary, Mother of Jesus - Humble Servant of God - Learn Religions
Sep 10, 2020 · Mary, the mother of Jesus Christ, was a young girl, probably only about 12 or 13 years old when the angel Gabriel came to her. She had recently become engaged to a carpenter …
Mary E. Flory Obituary (1940-2025) | Napoleon, OH - echovita.com
Mary E. Flory Obituary. We are sad to announce that on June 12, 2025, at the age of 84, Mary E. Flory of Napoleon, Ohio passed away. Family and friends are welcome to leave their condolences …
Religions - Christianity: Mary - BBC
In this section, six academic experts explain what we know about the life and times of Mary, the mother of Jesus. Mary has always been a central figure in Christianity. She's always been...
Mary, mother of Jesus - Wikipedia
Mary[b] was a first-century Jewish woman of Nazareth, [9] the wife of Joseph and the mother of Jesus. She is an important figure of Christianity, venerated under various titles such as virgin …
Mary | Biography, Jesus, Bible References, Significance, Theology ...
May 29, 2025 · Mary (flourished beginning of the Christian era) was the mother of Jesus, venerated in the Christian church since the apostolic age and a favorite subject in Western art, …
Mary E. Flory | Obituaries | northwestsignal.net
12 hours ago · Mary E. Flory, 84, of Napoleon, Ohio, formerly of Liberty Center, died unexpectedly on Thursday, June 12, 2025, at her residence. She was born June 23, 1940, in Deshler, Ohio, …
Mary, Mother of Jesus - World History Encyclopedia
Oct 4, 2024 · Her most common epithet is "the virgin Mary." She is celebrated by Eastern Orthodox Churches, Catholicism, and various Protestant denominations as "the mother of …
Mary, the mother of Jesus - Bible Hub
Mary, the mother of Jesus, holds a significant place in Christian theology and history as the chosen vessel through whom God brought His Son into the world. Her life and role are …
Who Was Mary the Mother of Jesus? - Christianity.com
Dec 29, 2020 · “Mary was actually called Miriam, after the sister of Moses.” Why do we call her Mary? Miriam is Hebrew, while Mary is a New Testament blend of two Greek names: Mariam …
Encyclopedia of The Bible – Mary, Mother of Jesus
Mary was puzzled by the greeting, and evidently frightened, for the angel continued, telling her not to be afraid, and that she would conceive and bear a son whom she would call Jesus. He …
Mary, Mother of Jesus - Humble Servant of God - Learn Religions
Sep 10, 2020 · Mary, the mother of Jesus Christ, was a young girl, probably only about 12 or 13 years old when the angel Gabriel came to her. She had recently become engaged to a …
Mary E. Flory Obituary (1940-2025) | Napoleon, OH - echovita.com
Mary E. Flory Obituary. We are sad to announce that on June 12, 2025, at the age of 84, Mary E. Flory of Napoleon, Ohio passed away. Family and friends are welcome to leave their …
Religions - Christianity: Mary - BBC
In this section, six academic experts explain what we know about the life and times of Mary, the mother of Jesus. Mary has always been a central figure in Christianity. She's always been...
