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This gives rise to the interpretation of the Temple's destruction as the death of Jesus' body, the body of God, and his resurrection three days later. That Jesus predicted the Temple's destruction and his rebuilding of it in three days is stated in John 2:19 and is used as evidence against him in Matthew 26:61.
James Edwards in his 2002 commentary points out that the gospel can be seen as a series of questions asking first who Jesus is (the answer being that he is the messiah), then what form his mission takes (a mission of suffering culminating in the crucifixion and resurrection, events only to be understood when the questions are answered), while ...
Jesus "appears in his divine wisdom as he listens and raises questions, already in effect one who "teaches". The revelation of his mystery as the Son wholly dedicated to his Father's affairs proclaims the radical nature of the Gospel, in which even the closest of human relationships are challenged by the absolute demands of the Kingdom". [11]
The Hebrew scriptures were an important source for the New Testament authors. [13] There are 27 direct quotations in the Gospel of Mark, 54 in Matthew, 24 in Luke, and 14 in John, and the influence of the scriptures is vastly increased when allusions and echoes are included, [14] with half of Mark's gospel being made up of allusions to and citations of the scriptures. [15]
Meeting of the Lord, Russian Orthodox icon, 15th century. The event is described in the Gospel of Luke (Luke 2:22–40).According to the gospel, Mary and Joseph took the Infant Jesus to the Temple in Jerusalem forty days (inclusive) after his birth to complete Mary's ritual purification after childbirth, and to perform the redemption of the firstborn son, in obedience to the Torah (Leviticus ...
Simeon in the Temple, by Rembrandt van Rijn, 1631. Simeon (Greek: Συμεών) at the Temple is the "just and devout" man of Jerusalem who, according to Luke 2:25–35, met Mary, Joseph, and Jesus as they entered the Temple to fulfill the requirements of the Law of Moses on the 40th day from Jesus' birth, i.e. the presentation of Jesus at the Temple.
With a lunge, the boy turns to his interlocutors. The gesturing hands apparently indicated that he was involved in a lively argument. [6] After the revision, Jesus became dressed in a calf-length, regularly falling white robe and wearing sandals. He now had shoulder-length blond hair and soft, androgynous features.
The name Joshua is of the same origin as the name Jesus, and Joshua the High Priest is interpreted by Christians to be a foreshadowing of Jesus: "Together [with Zerubabbel], they are types of Him, the true King and true priest, Christ Jesus, who by the resurrection raised again the true temple, His Body, after it had been destroyed."