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In the Latin Church St. Anne was not venerated, except, perhaps, in the south of France, before the thirteenth century. [13] A shrine at Douai, in northern France, was one of the early centers of devotion to St. Anne in the West. [16] The Anna Selbdritt was a type of iconography depicting the three generations of Saint Anne, Mary, and the child ...
Mark, Matthew, and Luke depict the baptism in parallel passages. In all three gospels, the Spirit of God — the Holy Spirit in Luke, "the Spirit" in Mark, and "the Spirit of God" in Matthew — is depicted as descending upon Jesus immediately after his baptism accompanied by a voice from Heaven, but the accounts of Luke and Mark record the voice as addressing Jesus by saying "You are my ...
Matthew 27:53 is the fifty-third verse of the twenty-seventh chapter of the Gospel of Matthew in the New Testament. This verse describes some of the events that occurred upon the death of Jesus. The previous verse mentioned that tombs broke open and the saints inside were resurrected. In this verse, the saints descend upon the Holy City.
This verse is from the Gospel of Matthew, one of the three synoptic Gospels in the New Testament of the Bible, and is about the baptism of Jesus Christ — celebrated in the Catholic faith with a ...
In the King James Version of the Bible the text reads: And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him: The World English Bible translates the passage as: Jesus, when he was baptized, went up
The wind is compared to the Holy Spirit in verse 8 of the discourse. This may be compared to Acts 2, when the Holy Spirit came down upon the Apostles as "a rushing mighty wind". Nicodemus is mentioned again in John 7:50 and 19:39. [4] The latter reference mentions the occasion in John 3 when Nicodemus met with Jesus.
[240] [note 7] The significance lay in "the theme of divine necessity and fulfilment of the scriptures", not in the later Pauline emphasis on "Jesus's death as a sacrifice or an expiation for our sins". [11] For the early Jewish Christians, "the idea that Messiah's death was a necessary redemptive event functioned more as an apologetic ...
[a] [17]) Jesus was staying in; the preceding narrative of the Raising of the son of the widow of Nain (7:11–17) locates Jesus in Nain. [18] Luke 7:11–17 labels Nain a polis three times, in verses 7:11 and 7:12. [19] On the other hand, the unnamed place where Mary and Martha live in Luke 10:38–42 is labelled a 'village' (Greek: κώμη ...
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