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The image of a soldier is also used in 2 Timothy 2:3–4 [4] as a metaphor for courage, loyalty and dedication; [5] this is followed by the metaphor of an athlete, emphasising hard work. In 1 Corinthians 9:7, [ 6 ] this image is used in a discussion of church workers receiving payment, with a metaphorical reference to a soldier's rations and ...
The soldiers were early mentioned as keeping watch over the crucifixion at Matthew 5:36. This verse highlights their leader, a centurion. This verse highlights their leader, a centurion. It is the second time a centurion appears in Matthew, the previous time being the healing the Centurion's servant in Matthew 8 .
This is the same wording as is used at Matthew 27:27, where the soldiers are clearly Roman guards. [4] However, R. T. France argues that the guards were probably Jewish temple guards. If Pilate was giving some of his own soldiers, "take a guard", the New International Version 's reading (see above), would have been the likely reply.
Merrill C. Tenney in his commentary on John [6] and Orville Daniel in his Gospel harmony [7] also consider them two different incidents. The basic problem is the difference between the two accounts. Since Luke does not say that the centurion himself came to Christ, but only sent to Him, first Jews, and then his friends. St.
This is an outline of commentaries and commentators.Discussed are the salient points of Jewish, patristic, medieval, and modern commentaries on the Bible. The article includes discussion of the Targums, Mishna, and Talmuds, which are not regarded as Bible commentaries in the modern sense of the word, but which provide the foundation for later commentary.
In the King James Version of the Bible the text reads: And whosoever shall compel thee to go a mile, go with him twain. The World English Bible translates the passage as: Whoever compels you to go one mile, go with him two. The Novum Testamentum Graece text is: