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The Parable of the Unjust Steward or Parable of the Penitent Steward is a parable of Jesus which appears in Luke 16:1–13.In it, a steward who is about to be fired tries to "curry favor" with his master's debtors by remitting some of their debts. [1]
Luke 16 is the sixteenth chapter of the Gospel of Luke in the New Testament of the Christian Bible. It records the teachings and parables of Jesus Christ, including the account of the "rich man and Lazarus". [1] There is an "overriding concern with riches" in this chapter, although other topics are also covered. [2]
The Anchor Bible Commentary Series, created under the guidance of William Foxwell Albright (1891–1971), comprises a translation and exegesis of the Hebrew Bible, the New Testament and the Intertestamental Books (the Catholic and Eastern Orthodox Deuterocanon/the Protestant Apocrypha; not the books called by Catholics and Orthodox "Apocrypha", which are widely called by Protestants ...
Double tradition explained entirely by Luke's use of Matthew. Three‑source (Mark–Q/Matthew) A hybrid of Two-source and Farrer. Q may be limited to sayings, may be in Aramaic, and may also be a source for Mark. Wilke (Mark–Luke) Double tradition explained entirely by Matthew's use of Luke. Four-source (Mark–Q/M/L) Matthew and Luke used Q.
In Gnosticism the use becomes more technical, though its applications are still very variable. The Gnostic writers appeal to the use in the NT (evidenced in Irenaeus' account of their views and his corresponding refutation, Iren I. iii. 4), and the word retains from it the sense of totality in contrast to the constituent parts; but the chief associations of pleroma in their systems are with ...
For example, according to Luke 2:11 Jesus was the Christ at his birth, but in Acts 2:36 he becomes Christ at the resurrection, while in Acts 3:20 it seems his messiahship is active only at the parousia, the "second coming"; similarly, in Luke 2:11 he is the Saviour from birth, but in Acts 5:31 [45] he is made Saviour at the resurrection; and he ...
Sometimes the exactness in wording is striking, for example, Matthew 6:24 and Luke 16:13, [26] (27 and 28 Greek words respectively); Matthew 7:7–8 and Luke 11:9–10, [27] (24 Greek words each). There is sometimes commonality in order between the two, for example the Sermon on the Plain and Sermon on the Mount.
The Glossa Ordinaria, which is Latin for "Ordinary [i.e. in a standard form] Gloss", is a collection of biblical commentaries in the form of glosses.The glosses are drawn mostly from the Church Fathers, but the text was arranged by scholars during the twelfth century.