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The evangelist, Luke, begins his "orderly account" with the following statement: . 1 Inasmuch as many have taken in hand to set in order a narrative of those things which have been fulfilled among us, 2 just as those who from the beginning were eyewitnesses and ministers of the word delivered them to us, 3 it seemed good to me also, having had perfect understanding of all things from the very ...
Christ in the House of Martha and Mary by Tintoretto, 1570s. Jesus at the home of Martha and Mary, in art usually called Christ in the House of Martha and Mary, and other variant names, is a Biblical episode in the life of Jesus in the New Testament which appears only in Luke's Gospel (Luke 10:38–42), immediately after the Parable of the Good Samaritan (Luke 10:25–37). [1]
Jesus's ascension into Heaven is described in Luke 24:50–53, Acts 1:1–11, and mentioned in 1 Timothy 3:16. In the Acts of the Apostles , forty days after the Resurrection, as the disciples look on, "he was lifted up, and a cloud took him out of their sight". 1 Peter 3:22 states that Jesus has "gone into heaven and is at the right hand of God".
Seed of the woman or offspring of the woman (Biblical Hebrew: זַרְעָ֑הּ, romanized: zar‘āh, lit. 'her seed') is a phrase from the Book of Genesis: as a result of the serpent's temptation of Eve, which resulted in the fall of man, God announces (in Genesis 3:15) that he will put an enmity between the seed of the serpent and the seed of the woman.
Aspects of Mary’s character in the movie are based on passages of the New Testament (the Gospel of Matthew and the Gospel of Luke) and an early Christian text called the Proto Gospel of James.
In Isaiah 7:14, it is commonly believed by Christians to be the prophecy of the Virgin Mary referred to in Matthew 1:23. [249] While Matthew and Luke give differing versions of the virgin birth, John quotes the uninitiated Philip and the disbelieving Jews gathered at Galilee referring to Joseph as Jesus' father. [250] [251] [252] [253]
The author of the Gospel of Luke and the Book of Acts is frequently thought of as an exception; scholars are divided as to whether he was a Gentile or a Hellenistic Jew. [67] A few scholars identify the author of the Gospel of Mark as probably a Gentile, and similarly for the Gospel of Matthew, though most assert Jewish-Christian authorship.
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