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[2] [3] Other parts of the New Testament – such as the Pauline epistles which were likely written within 20 to 30 years of each other, [4] and which include references to key episodes in the life of Jesus, such as the Last Supper, [2] [3] [5] and the Acts of the Apostles , which includes more references to the Ascension episode than the ...
(John 7:33–34) The evangelist has noted twice in this chapter that Jesus' time has not yet come (John 7:6 and 7:30, see also John 2:4), but in a little while (Greek: ετι χρονον μικρον), the time will come for Jesus to depart. The word in Greek: ὑπάγω, I go away, is a distinctively Johannine word, used 15 times throughout ...
This statement is traditionally called "The Word of Relationship" and in it Jesus entrusts Mary, his mother, into the care of "the disciple whom Jesus loved". [1] Jesus also addresses his mother as "woman" in John 2:4. [23] Although this sounds dismissive in English, the Greek word is a term of respect or tenderness.
Almah (עַלְמָה ‘almā, plural: עֲלָמוֹת ‘ălāmōṯ), from a root implying the vigour of puberty, is a Hebrew word meaning a young woman sexually ripe for marriage. [1] Despite its importance to the account of the virgin birth of Jesus in the Gospel of Matthew , scholars agree that it refers to a woman of ...
"The 3 Roads to Eternity", a folk-art allegorical map based on Matthew 7:13-14 by the woodcutter Georgin François in 1825. As with the word destruction in the previous verse, the word life seems to clearly have eschatological meaning. In other parts of Matthew, the word life is used to stand for eternal salvation.
The word translated as birth, geneseos, is the same term that is used in Matthew 1:1. English editions invariably give different translations for the two, but the author of Matthew may have been trying to link the two verses with the second geneseos symbolically beginning the second section of the chapter.
The asking, seeking, and knocking, may be searches for knowledge just as much as for aid. This verse can thus be read as a support for inquisitiveness. [6] A third view, rejected by almost all scholars, is that these verses are outlining a specific religious ritual involving asking, seeking, and knocking, and that the verse is not a metaphor at ...
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.