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Schweizer feels that as with the previous verse Jesus is countering the belief that swearing by things other than God is not equivalent to swearing by God. Thus he argues that swearing by the earth is the same as swearing by God as the earth is "god's footstool", while swearing by Jerusalem is the same as swearing by God as it is his city. [5 ...
Upon such as rejected the precepts of the heavenly kingdom an eternal curse is left by the departure of the Apostles, and the dust shaken from their feet; And whosoever shall not receive you, nor hear your words, when ye go out of that house, or that town, cast the dust off your feet.
The Greek text of Matthew 5:42-45 with a decorated headpiece in Folio 51 recto of Lectionary 240 (12th century). In the King James Version of the Bible the text reads: . But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; [2]
Imprecatory Psalms, contained within the Book of Psalms of the Hebrew Bible (Hebrew: תנ"ך), are those that imprecate – invoke judgment, calamity or curses upon one's enemies or those perceived as the enemies of God.
In the slightly different numbering system used in the Greek Septuagint version of the Bible and in the Latin Vulgate, this psalm is Psalm 108. In Latin, it is known as "Deus, laudem". [1] It is attributed to King David and noted for containing some of the most severe curses in the Bible, such as verses 12 and 13.
Matthew 5:22 is the twenty-second verse of the fifth chapter of the Gospel of Matthew in the New Testament and is part of the Sermon on the Mount.It is the first of what have traditionally been known as the 6 Antitheses.
In The City of God, St. Augustine uses verse 32 to prove that there is a Purgatory after this life because it would be pointless to say, "shall not be forgiven… nor in the coming world," if there were no remission of sins in the coming world. As Lapide notes, "thus a person would speak vainly who said, I will never marry a wife, neither in ...
The passage states that the curse was washed into the water; [12] it is thought that this idea derives from a belief that the words of a curse exist in their own right. [7] Others argue that the curse is a euphemism for a miscarriage or infertility. [13] The potion also had to be mixed in an earthenware vessel. [11]