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Thus there is good reason to conjecture that whenever the New Testament authors speak of "the gospel" or "good news," it is a reference to Isaiah 53 as they saw it fulfilled in the life, death, and resurrection of Jesus (i.e. Acts 8:35). The New Testament authors refer to the "good news" (euangelion) 76 times.
The Hebrew scriptures were an important source for the New Testament authors. [13] There are 27 direct quotations in the Gospel of Mark, 54 in Matthew, 24 in Luke, and 14 in John, and the influence of the scriptures is vastly increased when allusions and echoes are included, [14] with half of Mark's gospel being made up of allusions to and citations of the scriptures. [15]
Each time Jesus predicts his arrest and death, the disciples in some way or another manifest their incomprehension, and Jesus uses the occasion to teach them new things. [10] The second warning appears in Mark 9:30–32 (and also in Matthew 17:22–23) as follows: He said to them, "The Son of Man is going to be betrayed into the hands of men.
Many Christians see the suffering of Jesus as being redemptive. Francis Foulkes argues that the emphasis in the New Testament is on Jesus's suffering and death being "for us". [17] In this way, some Christians see the mockery that Jesus endured as being borne on their behalf. For example, Philip Bliss wrote in his hymn, "Hallelujah! What a Savior":
This episode is described in the three Synoptic Gospels in the New Testament. [1] [2] [3] According to these accounts, Jesus, accompanied by Peter, John and James, enters the garden of Gethsemane on the Mount of Olives where he experiences great anguish and prays to be delivered from his impending suffering, while also accepting God's will.
Luke T. Johnson. "The New Testament's Anti-Jewish Slander and the Conventions of Ancient Polemic", Journal of Biblical Literature, 108.3 (1989): 419-441. James A. Kelhoffer. Persecution, Persuasion and Power: Readiness to Withstand Hardship as a Corroboration of Legitimacy in the New Testament. vol. 270. Tübingen: Mohr Siebeck, 2010.
"Gehenna" in the New Testament, where it is described as a place where both soul and body could be destroyed (Matthew 10:28) in "unquenchable fire" (Mark 9:43). The word is translated as either "Hell" or "Hell fire" in many English versions. [4] Gehenna was a physical location outside the city walls of Jerusalem.
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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