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Peter took with him some of the 'brothers' from Joppa (verse 23) to Caesarea which was a full day journey (verse 24). Initially Peter only met the Gentile soldier (verse 7) and the house-servants (probably also Gentile) sent by Cornelius, then in Caesarea he saw a houseful of the centurion's 'relatives and close friends' assembled in his honor ...
Mark then explains to his audience the Jewish custom of washing before each meal, indicating that he probably wrote for a non-Jewish audience. [2] The Expositor's Greek Testament speaks of Mark writing "from the Gentile point of view"; [3] the Cambridge Bible for Schools and Colleges suggests the explanation was "for Roman readers". [4]
The book tells of a "Gentile" (in this case a Pagan) who speaks with "three wise men," each representing one of the three main Abrahamic religions—Judaism, Christianity, and Islam. [2] Each of these three men presents his religion, and the Gentile makes his choice. When it might be expected of a Christian polemicist such as Llull to establish ...
In Christianity, Jesus is held to have fulfilled the prophecy of Isaiah, with the spread of Christianity around the world bringing the light of divine revelation to the gentiles. [3] [4] [5] In the Gospel of Luke, Simeon is a devout old Jewish man to whom God had revealed that he would not die before seeing the Messiah. [6]
Among scholars who argue that the book of 2 Maccabees was written as a response to 1 Maccabees or by a Pharisee enemy of the Hasmonean dynasty, the story in Idumea, where Simon Thassi's men take an astronomical bribe (70,000 drachmas was gigantic in the era), Judas returns, executes the leaders that took the bribe, then conquers the towers ...
There are some standing here who will not taste death until they see that the kingdom of God has come with (or in) power. [4]Anglican biblical scholar Edward Plumptre argues that this verse should be read with the final section of Mark 8 and suggests that the present arrangement may have been made with a view of connecting it with the Transfiguration as the fulfilment of the promise in this ...
Carol Meyers notes that "unlike virtually all women in biblical narratives, she is not presented as the 'wife' of someone". [2] Claudia Camp says that the woman is "both independent and maternal, powerful and pious." [3] The proposal to build a room for Elisha originates with the woman and is supported by her husband (2 Kings 4:9–10).
Matthew 2:3 is the third verse of the second chapter of the Gospel of Matthew in the New Testament. In the previous verse the magi had informed King Herod that they had seen portents showing the birth of the King of the Jews. In this verse he reacts to this news.