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Some early Christian writings appealed to Matthew 28:19. The Didache (7.1), written at the turn of the 1st century, borrows the baptismal Trinitarian formula found in Matthew 28:19. The seventh chapter of the Didache reads "Having first said all these things, baptize into the name of the Father, and of the Son, and of the Holy Spirit".
These two appeared with Jesus on the Mount of Transfiguration (Matthew 17:1-8; Mark 9:1-8; Luke 9:28-36). Victorinus of Pettau acknowledged the possibility of Moses being the companion of Elijah for the identity of the two witnesses, but he rejects Moses as one of the witnesses and proposes Jeremiah. [ 6 ]
Matthew 28:19 is the nineteenth verse of the twenty-eighth chapter of the Gospel of Matthew in the New Testament. This verse is part of the Great Commission narrative, containing the command to go, teach and baptize new disciples with the trinitarian formula .
In Christianity, the Great Commission is the instruction of the resurrected Jesus Christ to his disciples to spread the gospel to all the nations of the world. The Great Commission is outlined in Matthew 28:16–20, where on a mountain in Galilee Jesus calls on his followers to make disciples of and baptize all nations in the name of the Father, the Son, and the Holy Spirit.
Matthew 28:10 is the tenth verse of the twenty-eighth chapter in the Gospel of Matthew in the New Testament. This verse is part of the resurrection narrative. Having left the empty tomb, Mary Magdalene and "the other Mary" are on their way to meet the other disciples, when Jesus meets with them. In this verse the risen Jesus speaks with them.
This verse is a close parallel, and believed to be derived from Mark 16:7.The author of Matthew drops the specific reference to Peter.This decision has been speculated upon by many readers over the centuries, especially as Peter has a central role and is often emphasized throughout Matthew, most importantly at Matthew 16:18 where Jesus calls Peter the rock upon which he will build his church. [1]
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The preceding crucifixion quake was accompanied by darkness, splitting of the rock and opening of graves (Matthew 27:51). [2] In this way, a crack in the rock is purported to explain the empty tomb on resurrection day; the body of Jesus fell into a crevice produced by the earthquake and the crack closed again because of the aftershocks .
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