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He incited the Ammonites to hinder Nehemiah's efforts to rebuild Jerusalem. [3] [4] He, along with Sanballat the Horonite and Geshem the Arabian, resorted to a stratagem and, pretending to wish a conference with Nehemiah, invited him to meet them at Ono, Benjamin. Four times they made the request, and every time Nehemiah refused to come.
Sanballat hoped that Nehemiah would follow the logical action against the rumors of threats, the way he and his allies would do, that is, 'given to ambition, opportunistic maneuvering, and dedicated to self-preservation', but Nehemiah 'refused to become distracted by the ploy of politics' and kept his devotion to God.
The Rebuilding of Jerusalem. In the 20th year of Artaxerxes I (445 or 444 BC), [7] Nehemiah was cup-bearer to the king. [8] Learning that the remnant of Jews in Judah were in distress and that the walls of Jerusalem were broken down, he asked the king for permission to return and rebuild the city, [9] around 13 years after Ezra's arrival in Jerusalem in ca. 458 BC. [10]
Sermon 72: Of Evil Angels - Ephesians 6:12; Sermon 73: Of Hell - Mark 9:48; Sermon 74: Of the Church - Ephesians 4:1-6; Sermon 75: On Schism - 1 Corinthians 12:25; Sermon 76: On Perfection - Hebrews 6:1 (Tunbridge Wells, 6 December 1764) Sermon 77: Spiritual Worship - 1 John 5:20; Sermon 78: Spiritual Idolatry - 1 John 5:21
The first discourse (Matthew 5–7) is called the Sermon on the Mount and is one of the best known and most quoted parts of the New Testament. [6] It includes the Beatitudes, the Lord's Prayer and the Golden Rule. To most believers in Jesus, the Sermon on the Mount contains the central tenets of Christian discipleship. [6]
In Christianity, the Sermon on the Plain refers to a set of teachings by Jesus in the Gospel of Luke, in 6:20–49. [1] This sermon may be compared to the longer Sermon on the Mount in the Gospel of Matthew. [2] Luke 6:12–20a details the events leading to the sermon. In it, Jesus spent the night on a mountain praying to God.
The Sermon on the Mount may be compared with the similar but shorter Sermon on the Plain as recounted by the Gospel of Luke (Luke 6:17–49), which occurs at the same moment in Luke's narrative, and also features Jesus heading up a mountain, but giving the sermon on the way down at a level spot. Some scholars believe that they are the same ...
The Mu'tazilite Ibn Abil-Hadid was nevertheless confident that Nahj al-balagha is the work of Ali, [4] but suspected that its controversial Shaqshaqiya sermon was authored by al-Radi. [13] Alternatively, the Sunni historian Khatib al-Baghdadi (d. 1071) rejected only the eschatological sermons found in the book. [12]
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