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Luke's text uses the Septuagint version, but the version Jesus read would have been written in Hebrew. [ 15 ] The people are amazed at his "gracious words" ( Greek : τοις λογοις της χαριτος , tois logois tēs charitos , verse 22), "the discourse of which verse 21 is a compendium", [ 18 ] but Jesus goes on to rebuke them ...
[70] The verse in Luke does differ from the contexts of the similar verses at Matthew 27:15 and Mark 15:6, where releasing a prisoner on Passover is a "habit" or "custom" of Pilate, and at John 18:39 is a custom of the Jews – but in its appearance in Luke it becomes a necessity for Pilate regardless of his habits or preferences, "to comply ...
Cited in Luke 4:18 [9] "The Spirit of the Lord God" has been promised in Isaiah 11:2 to come upon God's chosen one, through God's anointing (Hebrew: משח 10] the root word for "Messiah"). [9] "The captives": The role of the Spirit-filled figure in to bring justice to the victims of injustice, as in Isaiah 11:4. [9]
Scholars find that many textual variants in the narratives of the Nativity of Jesus (Luke 2, as well as Matthew 1–2) and the Finding in the Temple (Luke 2:41–52) involve deliberate alterations such as substituting the words 'his father' with 'Joseph', or 'his parents' with 'Joseph and his mother'. [4]
[4] Following this event, the Gospels report that at sunset, "the people brought to Jesus all who had various kinds of sickness or were demon-possessed, and laying his hands on each one, Jesus healed them and cast demons out of them" (Matthew 8:16–18).
In the Septuagint Greek version of Zechariah 3 the name Iesous and term diabolos are identical to the Greek terms of Matthew 4. [18] Matthew presents the three scriptural passages cited by Jesus ( Deut 8:3 , Deut 6:13 , and Deut 6:16 ) not in their order in the Book of Deuteronomy , but in the sequence of the trials of Israel as they wandered ...
Another example is Luke's version of the Parable of the Sower, regarding the seed sown on rocky ground, [86] where Luke omits several elements of the parable, but then follows Mark in the parable's interpretation. Luke says merely that the seed withered for lack of moisture and does not mention the seed springing up quickly, nor the lack of ...
It appears in Matthew (13:31–32), Mark (4:30–32), and Luke (13:18–19). In the Gospels of Matthew and Luke, it is immediately followed by the Parable of the Leaven, which shares this parable's theme of the Kingdom of Heaven growing from small beginnings. It also appears in the non-canonical Gospel of Thomas (verse 20).