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Matthew 27 is the 27th chapter in the Gospel of Matthew, part of the New Testament in the Christian Bible. This chapter contains Matthew's record of the day of the trial , crucifixion and burial of Jesus .
Pope Benedict XVI in his 2011 book Jesus of Nazareth: Holy Week wrote: [12] When in Matthew's account the "whole people" say: "His blood be upon us and on our children" (27:25), the Christian will remember that Jesus' blood speaks a different language from the blood of Abel (Hebrews 12:24): it does not cry out for vengeance and punishment; it ...
In the King James Version of the Bible it is translated as: And when he was accused of the chief priests and elders, he answered nothing. The modern World English Bible translates the passage as: When he was accused by the chief priests and elders, he answered nothing. For a collection of other versions see BibleHub Matthew 27:12.
Matthew 11:25-30 from Papyrus 62. Matthew 11:25. και συνετων (and intelligent) – omitted by syr s,c Hilary Augustine vid. Matthew 11:25. εκρυψας – 𝔓 62, Sinaiticus, B, D, 33, ℓ 2211 απεκρυψας – C L W Θ f 1,13 Byz Matthew 11:26-27 from Papyrus 70. Matthew 11:27. του πατρος (the father) – א* cop ...
Like the other verses in this section of Matthew, there is no parallel in the other gospels. This is the only time the term innocent blood occurs in the New Testament, but the Septuagint has many occurrences of it in the Hebrew Bible, to which the author of Matthew may have been referring: Deuteronomy 27:25 curses anyone who takes a bribe to shed innocent blood.
Matthew 27:3 is the third verse of the twenty-seventh chapter of the Gospel of Matthew in the New Testament. This verse returns to the story of Judas Iscariot who, in the previous chapter , had accepted payment to betray Jesus to the Jewish authorities.
Shem Tov first page. The Shem Tov Matthew (or Shem Tob's Matthew) consists of a complete text of Gospel of Matthew in the Hebrew language found interspersed among anti-Catholic commentary in the 12th volume of a polemical treatise The Touchstone (c.1380-85) by Shem Tov ben Isaac ben Shaprut (Ibn Shaprut), a Jewish physician living in Aragon, after whom the version is named.
They are themselves based on Matthew 27:9-10 rather than the reverse. [7] A more complex theory is that this verse is drawing on material from both Jeremiah and Zechariah, but only attributes it to the former. The Oxford Annotated Bible states that the text in Zechariah 11:12-13 "form a Midrash on Jeremiah 18 –19". [8]
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