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Édouard Manet, Jesus Mocked by the Soldiers, c. 1865. After his condemnation by Pontius Pilate, Jesus was flogged and mocked by Roman soldiers.They clothed him with a "purple" or "scarlet" (Matthew 27:28) robe symbolizing a royal gown since purple was a royal color, put a crown of thorns on his head symbolizing a royal crown, and put a staff in his hand symbolizing a scepter.
The Pharisees and scribes criticized Jesus and his disciples for not observing Mosaic Law. They criticized his disciples for not washing their hands before eating. (The religious leaders engaged in ceremonial cleansing like washing up to the elbow and baptizing the cups and plates before eating food in them—Mark 7:1–23, [14] Matthew 15:1–20.) [15] Jesus is also criticized for eating with ...
The slavery metaphor also can mitigate Jesus' warning. One cannot be a slave to both God and money, but it does not mean that one cannot be both a slave to God and also pursue a reasonable interest in money. This verse is not a call for the renunciation of all wealth, merely a warning against the idolization of the pursuit of money. [4]
Jesus stated that no prophet was accepted in his own town. [7] The people were filled with wrath and tried to kill him. Christ was put to shame for doing miracles such as casting demons out of men. Jesus was rejected by his own people in favour of Barabbas, a criminal. [8] He was then spat upon, beaten and mocked by the Roman soldiers. [9]
The text is unambiguous, the word here translated as evil is the same one routinely used to describe Satan himself. Heinrich Meyer suggests that the meaning is that his hearers, "as compared with God, are morally evil". [1] and Harold Fowler also suggests that Jesus might simply mean that all humans are evil when compared to the perfection of ...
Jesus replies by promising him that he will be with him that same day in Paradise. [ 10 ] [ 3 ] Tradition has given this bandit the name of the penitent thief and the other the impenitent thief. The Gospel of John , thought to be written about AD 90–95, [ 5 ] also says that Jesus was crucified with two others, but in this account they are not ...
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Jesus's followers might have been subject to these affronts by those who saw them as heretics. [1] This verse, as with Matthew 5:37, is vague on evil. It could be interpreted as a reference to the Evil One, i.e. Satan, the general evil of the world, as translated by the KJV, or the evil of specific individuals, as is translated by the WEB. The ...
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