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The word "all" (Ancient Greek: πᾶσα) are found multiple times in the verses 18–20, tying them together: all power/authority, all nations, all things ("that I have commanded you") and all the days ("always"). [2] Dale Allison considers the suggestions of the verse 18 allusion to Daniel 7:13–14 or 2 Chronicles 36:23 improbable. [3]
Lastly, he shows the power of the resurrection, by taking up his bed, teaching that all sickness shall then be no more found in the body." [4] Jerome: " Figuratively; the soul sick in the body, its powers palsied, is brought by the perfect doctor to the Lord to be healed. For every one when sick, ought to engage some to pray for his recovery ...
Schweizer notes that it specifically refers to the power of the Romans to demand that a local serve as a guide or porter. Later at Matthew 27:32 Simon of Cyrene will be forced by such rules to carry Jesus' cross, the only other time in the New Testament the word translated as compel is used. [ 2 ]
Jesus and the rich young man (also called Jesus and the rich ruler) is an episode in the life of Jesus recounted in the Gospel of Matthew 19:16–30, the Gospel of Mark 10:17–31 and the Gospel of Luke 18:18–30 in the New Testament. It deals with eternal life [1] [2] and the world to come. [3]
Nor can it be believed that the grace of the Holy Spirit failed him when thrown into prison, seeing He should hereafter minister the light of His power to the Apostles when they were in prison." [4] Jerome: "Therefore he does not ask as being himself ignorant. But as the Saviour asks where Lazarus is buried (John 11:34.), in order that they who ...
Zoroastrianism, a possible influence on Abrahamic traditions, [8] includes the concept of a "kingdom of God" or of a divine kingship: . In the Gāthās Zoroaster's thoughts about khšathra as a thing turn mostly to the 'dominion' or 'kingdom' of God, which was conceived, it seems, both as heaven itself, thought of as lying just above the visible sky, and as the kingdom of God to come on earth ...
Relatedly, within Judaism, for the clause “if a man cause a blemish in his neighbour; as he hath done, so shall it be done to him,” (Leviticus 24:19-20) the majority stance is that “as” is to be taken as conveying that the punishment should fit the crime, just as “eye for an eye” is not to be taken as a literal expression.
The asking, seeking, and knocking, may be searches for knowledge just as much as for aid. This verse can thus be read as a support for inquisitiveness. [ 6 ] A third view, rejected by almost all scholars, is that these verses are outlining a specific religious ritual involving asking, seeking, and knocking, and that the verse is not a metaphor ...