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Malachi 2:16 has God disapproving of divorce, but Deuteronomy 24:1–4 makes clear that it is acceptable under certain circumstances (see Christian views on divorce). A very similar pronouncement on divorce is made by Jesus at Luke 16:18 and Mark 10:11, however neither of those two make an exception for πορνεία /porneia.
According to the synoptic Gospels, Jesus emphasized the permanence of marriage (see Mark 10 at verses 1 to 12, [2] Matthew 19; [3] Luke 16:18) [4] but also its integrity. In the Gospel of Mark , Jesus says "Whosoever shall put away his wife, and marry another, committeth adultery against her.
Luke 2 is the second chapter of the Gospel of Luke in the New Testament, traditionally attributed to Luke the Evangelist, a companion of Paul the Apostle on his missionary journeys. [1] It contains an account of Jesus 's birth in Bethlehem , "its announcement and celebration", [ 2 ] his presentation in the Second Temple , and an incident from ...
[16] However, some commentators, including Thomas Aquinas, say that Jesus was making the connection with the commandment, "You shall not covet your neighbor's wife." [17] According to the gospels, Jesus quoted the book of Genesis regarding the divine origin of the marriage relationship, concluding, "So they are no longer two, but one flesh.
Anna (Hebrew: חַנָּה, Ḥana; Ancient Greek: Ἄννα, Ánna), distinguished as Anna the Prophetess, is a woman mentioned in the Gospel of Luke. According to that Gospel, she was an elderly woman of the Tribe of Asher who prophesied about Jesus at the Temple of Jerusalem. She appears in Luke 2:36–38 during the presentation of Jesus at ...
The King James Version of the Bible translates the words of the angels differently from modern versions, using the words "Glory to God in the highest, and on earth peace, good will toward men". [3] Most Christmas carols reflect this older translation, with " It Came Upon the Midnight Clear ", for example, using the words "Peace on the earth ...
Simeon in the Temple, by Rembrandt van Rijn, 1631. Simeon (Greek: Συμεών) at the Temple is the "just and devout" man of Jerusalem who, according to Luke 2:25–35, met Mary, Joseph, and Jesus as they entered the Temple to fulfill the requirements of the Law of Moses on the 40th day from Jesus' birth, i.e. the presentation of Jesus at the Temple.
Matthew's and Luke's accounts specify the "fringe" of his cloak, using a Greek word which also appears in Mark 6. [8] According to the Catholic Encyclopedia article on fringes in Scripture, the Pharisees (one of the sects of Second Temple Judaism) who were the progenitors of modern Rabbinic Judaism, were in the habit of wearing extra-long fringes or tassels (Matthew 23:5), [9] a reference to ...
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