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In the King James Version of the Bible it is translated as: Then Judas, which had betrayed him, when he saw that he was condemned, repented himself, and brought again the thirty pieces of silver to the chief priests and elders, The modern World English Bible translates the passage as: Then Judas, who betrayed him, when he saw that Jesus was ...
This is the second time in Matthew a Gentile has referred to Jesus as "King of the Jews." The previous time was the Magi from the East doing so at Matthew 2:2. [4] However, nowhere else in Matthew, or the other Gospels has Jesus been referred to as "King of the Jews" prior to the trial.
Matthias Corvinus, the King: Tradition and Renewal in the Hungarian Royal Court 1458–1490. Budapest History Museum. ISBN 978-963-9340-69-5. Farbaky, Peter; Waldman, Louis A. (2011). Italy & Hungary: Humanism and Art in the Early Renaissance. Harvard University Press. ISBN
In the King James Version of the Bible it is translated as: And they took counsel, and bought with them the potter's field, to bury strangers in. The modern World English Bible translates the passage as: They took counsel, and bought the potter's field with them, to bury strangers in. For a collection of other versions see BibleHub Matthew 27:7
The use of the terms king and kingdom and the role of the Jews in using the term king to accuse Jesus are central to the discussion between Jesus and Pilate. In Matthew 27:11, Mark 15:2, and Luke 23:3 Jesus responds to Pilate, "you have said so" when asked if Jesus is the King of the Jews and says nothing further. This answer is traditionally ...
The House of Hunyadi was one of the most powerful noble families in the Kingdom of Hungary during the 15th century. A member of the family, Matthias Corvinus, was King of Hungary from 1458 until 1490, King of Bohemia (ruling in Moravia, Lower Lusatia, Upper Lusatia, and Silesia) from 1469 until 1490, and Duke of Austria from 1487 until 1490.
Like the other verses in this section of Matthew, there is no parallel in the other gospels. This is the only time the term innocent blood occurs in the New Testament, but the Septuagint has many occurrences of it in the Hebrew Bible, to which the author of Matthew may have been referring: Deuteronomy 27:25 curses anyone who takes a bribe to shed innocent blood.
Matthew 27:5 is the fifth verse of the twenty-seventh chapter of the Gospel of Matthew in the New Testament.This verse continues the final story of Judas Iscariot.In the earlier verse Judas had regretted his decision to betray Jesus, but is met with disinterest from the Jewish leaders.