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John 2 opens on the "third day". [5] The second/third century theologian Origen suggested this was the third day from the last-named day in John 1:44 [6] [7] and the Jamieson-Fausset-Brown Bible Commentary argues that it would take Jesus three days to travel from Bethabara in Perea to Cana in Galilee.
The seven signs are: [2] [3] Changing water into wine at Cana in John 2:1–11 – "the first of the signs" Healing the royal official's son in Capernaum in John 4:46–54; Healing the paralytic at Bethesda in John 5:1–15; Feeding the 5000 in John 6:5–14; Jesus walking on water in John 6:16–24; Healing the man blind from birth in John 9:1–7
The majority of scholars see four sections in the Gospel of John: a prologue (1:1–18); an account of the ministry, often called the "Book of Signs" (1:19–12:50); the account of Jesus's final night with his disciples and the passion and resurrection, sometimes called the Book of Glory [33] or Book of Exaltation (13:1–20:31); [34] and a ...
[3] Although none of the synoptic Gospels mentions the wedding at Cana, Christian tradition based on John 2:11 [f] holds that this is the first public miracle of Jesus. [4] It is considered to have symbolic importance as the first of the seven signs in the Gospel of John by which Jesus' divine status is attested, and around which the gospel is ...
The Johannine Comma (1 John 5:7) was added into Erasmus’s third edition of the Textus Receptus. [1] The Johannine Comma (Latin: Comma Johanneum) is an interpolated phrase in verses 5:7–8 of the First Epistle of John. [2] The text (with the comma in italics and enclosed by brackets) in the King James Version of the Bible reads:
The narrative occurs near the end of the Synoptic Gospels (at Matthew 21:12–17, [1] Mark 11:15–19, [2] and Luke 19:45–48) [3] and near the start of the Gospel of John (at John 2:13–16). [4] Some scholars believe that these refer to two separate incidents, given that the Gospel of John also includes more than one Passover .
The Young's Literal Translation of the Bible translates it this way. [13] It is also possible it refers to an individual but simply does not use her name. [ 11 ] One theory is that the letter refers to Mary, mother of Jesus ; Jesus had entrusted his "beloved disciple" with Mary's life when Jesus was on the cross ( John 19:26–27).
To make this claim and maintain consistency with scripture, the theory is suggested that Mary's separate existence in the two common scenes with the beloved disciple, John 19:25–27 [37] and John 20:1–11, [38] is due to later modifications, hastily done to authorize the Gospel in the late second century. John 19:25–27 in particular only ...
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