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Driving of the Merchants From the Temple by Scarsellino. In the narrative, Jesus is stated to have visited the Temple in Jerusalem, where the courtyard was described as being filled with livestock, merchants, and the tables of the money changers, who changed the standard Greek and Roman money for Jewish and Tyrian shekels. [6]
Matthew 4:6 is the sixth verse of the fourth chapter of the Gospel of Matthew in the New Testament. Jesus has just rebuffed "the tempter's" first temptation; in this verse, the devil presents Jesus with a second temptation while they are standing on the pinnacle of the temple in the "holy city" ().
Pseudo-Chrysostom: "From this first answer of Christ, the Devil could learn nothing certain whether He were God or man; he therefore betook him to another temptation, saying within himself; This man who is not sensible of the appetite of hunger, if not the Son of God, is yet a holy man; and such do attain strength not to be overcome by hunger; but when they have subdued every necessity of the ...
Matthew 4:7 is the seventh verse of the fourth chapter of the Gospel of Matthew in the New Testament. Satan has transported Jesus to the pinnacle of the Temple of Jerusalem and told Jesus that he should throw himself down, as God in Psalm 91 promised that no harm would befall him.
Jesus entered the Temple and took a look around, but returned to Bethany because it was already late. Luke 19:36–44. Disciples put their cloaks on the road and praised God. Disciples: "Blessed is the king who comes in the name of the Lord! Peace in heaven and glory in the highest!" Pharisees: "Teacher, rebuke your disciples!"
Mark 12 is the twelfth chapter of the Gospel of Mark in the New Testament of the Christian Bible.It continues Jesus' teaching in the Temple in Jerusalem, and contains the parable of the Wicked Husbandmen, Jesus' argument with the Pharisees and Herodians over paying taxes to Caesar, and the debate with the Sadducees about the nature of people who will be resurrected at the end of time.
This verse reads 'I am Christ', lacking the definite article, in the Geneva Bible (1599), [11] the King James Version, [12] and the New Matthew Bible [13] (a modernised version of the New Testament of William Tyndale). [14] Carr (1882 onwards) observes that "the Christ, the Messiah" is correct, departing from the King James Version then in use. [2]
The same word is used for the gate of the temple in Jerusalem. [2] Ulrich Luz notes that the idea of the gates of heaven was in existence at the time of Jesus, and this verse may be a reference to that notion. [3] The metaphor of God providing two ways, one good and one evil, was a common one in the Jewish literature of the period.