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"Gergeza" was preferred over "Geraza" or "Gadara" (Commentary on John VI.40 (24) – see Matthew 8:28). Some common alterations include the deletion, rearrangement, repetition, or replacement of one or more words when the copyist's eye returns to a similar word in the wrong location of the original text.
John 11 is the eleventh chapter of the Gospel of John in the New Testament of the Christian Bible. It records the raising of Lazarus from the dead , a miracle of Jesus Christ , and the subsequent development of the chief priests' and Pharisees' plot against Jesus. [ 1 ]
The Gospel of John, like all the gospels, is anonymous. [14] John 21:22 [15] references a disciple whom Jesus loved and John 21:24–25 [16] says: "This is the disciple who is testifying to these things and has written them, and we know that his testimony is true". [11]
Healing the man blind from birth in John 9:1–7; The raising of Lazarus in John 11:1–45; The seven signs are seen by some scholars and theologians as evidence of new creation theology in the Gospel of John, the resurrection of Jesus being the implied eighth sign, indicating a week of creation and then a new creation beginning with the ...
Before walking on water (Matt 14:23, Mark 6:46, John 6:15) Before choosing the Twelve (Luke 6:12) Before Peter's confession (Luke 9:18) At the Transfiguration (Luke 9:29) Before teaching his disciples the Lord's Prayer (Luke 11:1) Jesus says that he has prayed for Peter's faith (Luke 22:32)
Ecce Homo, Caravaggio, 1605. Ecce homo (/ ˈ ɛ k s i ˈ h oʊ m oʊ /, Ecclesiastical Latin: [ˈettʃe ˈomo], Classical Latin: [ˈɛkkɛ ˈhɔmoː]; "behold the man") are the Latin words used by Pontius Pilate in the Vulgate translation of the Gospel of John, when he presents a scourged Jesus, bound and crowned with thorns, to a hostile crowd shortly before his crucifixion (John 19:5).
Prevenient grace (or preceding grace or enabling grace) is a Christian theological concept that refers to the grace of God in a person's life which precedes and prepares to conversion.
Blomberg showed how the five-discourse structure can be used to relate the top-level structure of Matthew with Mark, Luke and John. [2] In his mapping Chapter 13 of Matthew is its centre, as is Mark 8:30 and the beginning of Chapter 12 of John. He then separates Luke into three parts by 9:51 and 18:14. [2]
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