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dinates

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There are 7 letters in DINATES ( A¹D²E¹I¹N¹S¹T¹ )

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Scrabble results that can be created with an extra letter added to DINATES

7 letters out of DINATES

DESTAIN DETAINS INSTEAD NIDATES SAINTED STAINED

6 letters out of DINATES

DETAIN NIDATE SAINED SEITAN STANED TEINDS TENIAS TINEAS TISANE

5 letters out of DINATES

4 letters out of DINATES

3 letters out of DINATES

ADS AID AIN AIS AIT AND ANE ANI ANT ATE DAN DEN DIE DIN DIS DIT EAT EDS END ENS ETA IDS INS ITS NAE NET NIT SAD SAE SAT SEA SEI SEN SET SIN SIT TAD TAE TAN TAS TEA TED TEN TIE TIN TIS

2 letters out of DINATES

AD AE AI AN AS AT DE ED EN ES ET ID IN IS IT NA NE SI TA TI

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Dinates might refer to
The Diatessaron (Syriac: ܐܘܢܓܠܝܘܢ ܕܡܚܠܛܐ‎, translit. Ewangeliyôn Damhalltê), (c. 160–175) is the most prominent early gospel harmony, and was created by Tatian, an early Christian Assyrian apologist and ascetic. Tatian sought to combine all the textual material he found in the four gospels—Matthew, Mark, Luke, and John—into a single coherent narrative of Jesus's life and death. However, and in contradistinction to most later gospel harmonists, Tatian appears not to have been motivated by any aspiration to validate the four separate canonical gospel accounts; or to demonstrate that, as they stood, they could each be shown as being without inconsistency or error. * Tatian's harmony follows the gospels closely in terms of text but, in order to fit all the canonical material in, he created his own narrative sequence, which is different from both the synoptic sequence and John's sequence; and occasionally creates intervening time periods that are found in none of the source accounts. This sequence is coherent and consistent within itself, but not necessarily consistent with that in all or any of the separate canonical gospels; and Tatian apparently applies the same principle in respect of the narrative itself. Where the gospels differ from one another in respect of the details of an event or teaching; the Diatessaron resolves such apparent contradictions by selecting one or another alternative wording and adding consistent details from the other gospels; while omitting apparent duplicate matter, especially across the synoptics. Hence, in respect of the healing of the blind at Jericho the Diatessaron reports only one blind man, Bartimeaus, healed by Jesus when leaving the city according to the account in Mark 10:46ff (expanded with phrases from Luke 18:36-37); consequently omitting any separate mention of two unnamed blind men healed by Jesus leaving Jericho (Matthew 20:29ff), and also the healing by Jesus entering Jericho the previous day of a single unnamed blind man (Luke 18:35ff).Otherwise, Tatian originally omitted altogether both of the different genealogies in Matthew and Luke, as well as Luke's introduction (Luke 1: 1-4); and also did not originally include Jesus' encounter with the adulteress (John 7:53–8:11). This latter passage is, however, generally considered to be a late addition to the Gospel of John, with the Diatessaron itself often cited as an early textual witness in support of its omission. Most scholars agree that Tatian did, from the beginning, include the longer ending of Mark (Mark 16: 9-20), and correspondingly is amongst the earliest witnesses to this inclusion. Tatian added no significant wording to the textual material he took from the separate gospels. Only 56 verses in the canonical Gospels do not have a counterpart in the Diatessaron, mostly the genealogies and the Pericope Adulterae. The final work is about 72% the length of the four gospels put together; around a quarter of the text ...

Dinates might refer to

The Diatessaron (Syriac: ܐܘܢܓܠܝܘܢ ܕܡܚܠܛܐ‎, translit. Ewangeliyôn Damhalltê), (c. 160–175) is the most prominent early gospel harmony, and was created by Tatian, an early Christian Assyrian apologist and ascetic. Tatian sought to combine all the textual material he found in the four gospels—Matthew, Mark, Luke, and John—into a single coherent narrative of Jesus's life and death. However, and in contradistinction to most later gospel harmonists, Tatian appears not to have been motivated by any aspiration to validate the four separate canonical gospel accounts; or to demonstrate that, as they stood, they could each be shown as being without inconsistency or error.
* Tatian's harmony follows the gospels closely in terms of text but, in order to fit all the canonical material in, he created his own narrative sequence, which is different from both the synoptic sequence and John's sequence; and occasionally creates intervening time periods that are found in none of the source accounts. This sequence is coherent and consistent within itself, but not necessarily consistent with that in all or any of the separate canonical gospels; and Tatian apparently applies the same principle in respect of the narrative itself. Where the gospels differ from one another in respect of the details of an event or teaching; the Diatessaron resolves such apparent contradictions by selecting one or another alternative wording and adding consistent details from the other gospels; while omitting apparent duplicate matter, especially across the synoptics. Hence, in respect of the healing of the blind at Jericho the Diatessaron reports only one blind man, Bartimeaus, healed by Jesus when leaving the city according to the account in Mark 10:46ff (expanded with phrases from Luke 18:36-37); consequently omitting any separate mention of two unnamed blind men healed by Jesus leaving Jericho (Matthew 20:29ff), and also the healing by Jesus entering Jericho the previous day of a single unnamed blind man (Luke 18:35ff).Otherwise, Tatian originally omitted altogether both of the different genealogies in Matthew and Luke, as well as Luke's introduction (Luke 1: 1-4); and also did not originally include Jesus' encounter with the adulteress (John 7:53–8:11). This latter passage is, however, generally considered to be a late addition to the Gospel of John, with the Diatessaron itself often cited as an early textual witness in support of its omission. Most scholars agree that Tatian did, from the beginning, include the longer ending of Mark (Mark 16: 9-20), and correspondingly is amongst the earliest witnesses to this inclusion. Tatian added no significant wording to the textual material he took from the separate gospels. Only 56 verses in the canonical Gospels do not have a counterpart in the Diatessaron, mostly the genealogies and the Pericope Adulterae. The final work is about 72% the length of the four gospels put together; around a quarter of the text ...

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