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The yoke here is given in opposition to the yoke of sin and the Mosaic law, under which they had previous been groaning. The law of the Gospel is called a yoke, according to John McEvilly, because like every other law, "it binds us to certain duties, and forbids us to transgress certain limits". In the same way it is called a "burden" because ...
The old burden is said to refer to, "the old law of sin and concupiscence," while the new yoke is the evangelical law of grace and charity. It is called a yoke because "it is a law binding the soul." The rest (ἀνάπαυσιν) or refreshment Lapide says is the alleviation from the Mosaic ceremonies. [1] [2]
Chrysostom: But seeing He declares below, My yoke is pleasant, and my burden light, how is it that He says here that the way is strait and narrow? Even here He teaches that it is light and pleasant; for here is a way and a gate as that other, which is called the wide and broad, has also a way and a gate.
The closest thing to a formal area unit was the yoke (Hebrew: צמד tsemed) [22] (sometimes translated as acre), which referred to the amount of land that a pair of yoked oxen could plough in a single day; in Mesopotamia the standard estimate for this was 6,480 square cubits, which is roughly equal to a third of an acre.
Genesis 15:18 " To your seed I have given The word of the Holy One, blessed be He, is like an accomplished fact." Genesis 17:8 " for an everlasting possession And there I will be to you for a God (Gen. Rabbah 46:9), but if one dwells outside the Holy Land, it is as though he has no God (Keth. 110b)."
While the basic story in each of these parables is essentially the same, the settings are quite different. The setting of the parable of the talents in Matthew 25 is the Mt. Olivet discourse.
His yoke is easy. Matthew's gospel continues "My yoke is easy, and my burden is light", however for the closing choral movement of Part I, the words are changed to "His yoke is easy, His burden is light". Light and easy-going is the theme of a fugue, drawn from the duet for two sopranos "Quel fior che all’alba ride" (HWV 192, July 1741).
The Hanged Man's House, Cézanne, 1873. The Parable of the strong man (also known as the parable of the burglar and the parable of the powerful man) is a parable told by Jesus in the New Testament, found in Matthew 12:29, Mark 3:27, and Luke 11:21–22, and also in the non-canonical Gospel of Thomas where it is known as logion 35 [1]