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Luke's text uses the Septuagint version, but the version Jesus read would have been written in Hebrew. [ 15 ] The people are amazed at his "gracious words" ( Greek : τοις λογοις της χαριτος , tois logois tēs charitos , verse 22), "the discourse of which verse 21 is a compendium", [ 18 ] but Jesus goes on to rebuke them ...
In the Gospels of Mark and Luke, this episode takes place after Jesus had been preaching at the synagogue of Capernaum. Jesus goes to Peter's house, where he sees the mother of Peter's wife lying in bed with a high fever. Jesus touches her hand and the fever leaves her, and she gets up and begins to wait on him.
[70] The verse in Luke does differ from the contexts of the similar verses at Matthew 27:15 and Mark 15:6, where releasing a prisoner on Passover is a "habit" or "custom" of Pilate, and at John 18:39 is a custom of the Jews – but in its appearance in Luke it becomes a necessity for Pilate regardless of his habits or preferences, "to comply ...
The sense of the word woe (Greek: Ου̉̀αὶ, Latin: væ) is commented on by a number of church fathers. John Chrysostom states that it is, "always said in the Scriptures to those who cannot escape from future punishment." St. Gregory likewise notes that it "oftentimes in Scripture denotes the wrath of God and everlasting punishment." [2]
The Word Biblical Commentary (WBC) is a series of commentaries in English on the text of the Bible both Old and New Testament. It is currently published by the Zondervan Publishing Company . Initially published under the "Word Books" imprint, the series spent some time as part of the Thomas Nelson list.
In Luke's version of this scene at Luke 4:9, the city is named as such. Both names are used in the retelling of this event in Revelation 21:10. [citation needed] Nolland notes that the word translated as taketh/took here and in Matthew 4:8 is the same verb as was used to refer to Joseph taking Jesus to Egypt and back in Matthew 2:14 and Matthew ...
Mark 4 is the fourth chapter of the Gospel of Mark in the New Testament of the Christian Bible. It tells the parable of the Sower, with its explanation, and the parable of the Mustard Seed. Both of these parables are paralleled in Matthew and Luke, but this chapter also has a parable unique to Mark, the Seed Growing Secretly.
The codex is a "consistently cited witness of the first order" in the critical apparatus of the Novum Testamentum Graece (a critical edition of the Greek New Testament). [8]: 58* Due to different sections of the text displaying affinities with multiple text-types, the codex has been hypothesised to have been copied from several different manuscripts, possibly pieced together from manuscripts ...
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