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The raising of holy people who had died points to 'the resurrection of the last days' (Isaiah 26:19; Daniel 12:2) which starts with Jesus' resurrection. [2] It is only reported in Matthew, tied to the tearing of the temple curtain as the result of the earthquake noted in verse 51. [3]
The subject of the text is eschatological [5] and makes a connection with the healing ministry of the Messiah. [6] 4Q521 may be related to other apocalyptic end-time texts, 4QSecond Ezekiel [7] 4QApocryphon of Daniel, [8] and has been studied in relation to the Gospel of Luke's Messianic Magnificat and Benedictus; especially striking is the comparison with Luke 7:22 about raising the dead.
The prophet Elijah prays and God raises a young boy from death (1 Kings 17:17-24) Elisha raises the son of the Woman of Shunem (2 Kings 4:32–37) whose birth he previously foretold (2 Kings 4:8–16) A dead man's body that was thrown into the dead Elisha's tomb is resurrected when the body touches Elisha's bones (2 Kings 13:21)
The term "dying god" is associated with the works of James Frazer, [4] Jane Ellen Harrison, and their fellow Cambridge Ritualists. [16] At the end of the 19th century, in their The Golden Bough [4] and Prolegomena to the Study of Greek Religion, Frazer and Harrison argued that all myths are echoes of rituals, and that all rituals have as their primordial purpose the manipulation of natural ...
The raising of the son of the widow of Nain (or Naim) [1] is an account of a miracle by Jesus, recorded in the Gospel of Luke chapter 7. Jesus arrived at the village of Nain during the burial ceremony of the son of a widow, and raised the young man from the dead. (Luke 7:11–17) The location is the village of Nain, two miles south of Mount Tabor.
There are three explicit examples in the Hebrew Bible of people being resurrected from the dead: The prophet Elijah prays and God raises a young boy from death (1 Kings 17:17–24) Elisha raises the son of the Shunammite woman (2 Kings 4:32–37); this was the very same child whose birth he previously foretold (2 Kings 4:8–16)
Genesis 5:24 says "Enoch walked with God; then he was no more, for God took him," but it does not state whether he was alive or dead nor where God took him. The Books of Kings describes the prophet Elijah being taken towards the heavens ( Hebrew : שָׁמַיִם , romanized : šāmayim ) in a whirlwind, but the word can mean either heaven ...
Another argument is that the resurrection of Jesus occurred and was an act of God, hence God must exist. Some versions of this argument have been presented, such as N. T. Wright's argument from the nature of the claim of resurrection to its occurrence and the "minimal facts argument", defended by scholars such as Gary Habermas and Mike Licona, which defend that God raising Jesus from the dead ...