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13

This is a textual issue. That is, some manuscripts have the words and fasting while others don’t. The NA28 includes the text similar to the GNT you quote: . . . τοῦτο τὸ γένος ἐν οὐδενὶ δύναται ἐξελθεῖν εἰ μὴ ἐν προσευχῇ (NA28) . . . this kind cannot be driven out by anything but prayer (ESV) The apparatus notes the variant you ask about (the ...


9

A Plausible Majority Text Argument Susan's answer has correctly given the direct answer to your question when she states: This is a textual issue. That is, some manuscripts have the words and fasting while others don’t. That is the simple fact. Which manuscript tradition the particular translation in question is following determines the omission or ...


8

It seems that most of the commentaries take "at home" to mean Peter's home from Mark 1:29, which seems to have functioned as the base for Jesus' ministry in Capernaum. While both follow this majority opinion, J. Marcus allows that "en oikō̧" could simply mean "in a house" and R. Stein states the possibility that it is Jesus' own home. However, given that the ...


8

Another addendum to Susan's fine answer and ScottS's alternative account. All manuscripts are not the same, which is why the text critic's job is not simply that of counting noses. We have two possible scenarios an original shorter reading, which was subsequently expanded in transmission by the addition of "+ and fasting" after "prayer"; an original ...


5

Short Answer: "Two swords will be sufficient" fits the semantics, but has significant contextual difficulties. "Enough!" fits the broader context better, but has other significant difficulties. The best explanation seems to be that Jesus was not thrilled with their interpretation of His instructions, but this wasn't clear to them until after the fact, and ...


4

Before reconciling the synoptic account, generally, with John's account, it is first necessary to reconcile the different versions of the synoptic account. In Mark 1:16, Jesus sees Simon and Andrew his brother casting a net into the sea and calls them to follow him, and that he will make them fishers of men. Later, in verses 1:29-30, he visits the house ...


4

It depends on what one sees as the point of fulfilling the Old Testament prophecies. If you mean "is the only reason to ride a donkey because it matches the prophecy" as being a formulaic fulfillment then perhaps one has to expand the understanding of why the prophecy exists. The prophecy doesn't just identify the mode of transport, it also says something. ...


3

Let's take both scriptures and look at them. Jn 15:13: Greater love has no one than this: to lay down one's life for one's friends. Mt 5:44,46-47: But I tell you, love your enemies and pray for those who persecute you, [..] If you love those who love you, what reward will you get? Are not even the tax collectors doing that? And if you greet ...


3

There’s more to Jesus’ violent actions in the temple then the exchange rate. Here are three all too often overlooked reasons Jesus cleansed the temple. 1. Jesus as the “Son of David” is the Builder of God’s House In His entrance into Jerusalem on a donkey, Jesus claimed to be like Solomon, the “Son of David,” in his coronation (1 Kings 1) and thus ...


3

Why a kiss? There are certainly far less intimate ways to identify someone. Why was the kiss chosen as their signal? A kiss was a common greeting among friends (cp. Rom. 16:16; 1 Cor. 16:20; 2 Cor. 13:12; 1 Thes. 5:26; 1 Pet. 5:14). Since Judas was one of Jesus' twelve original apostles, they would have shared a vinculum amicitiae, and a kiss would have ...


3

In John 6:26 the Syriac Bible (Pshitta) has: ܐܡܝܢ ܐܡܝܢ ܐܡܪ ܐܢܐ ܠܟܘܢ , Eastern Syriac reading : ʼāmēn, ʼāmēn, ʼāmar nā lḵōn. However, ʼāmēn is not Aramaic; it is a Hebrew loan word.


2

While I don't have any specific references to modern scholarship, Adam typology is definetly evident in the Gospels. 1. Luke presents Jesus as a new Adam. This is beyond a doubt Luke’s purpose in the placement and arrangement of Jesus’ genealogy. Unlike Matthew who places his genealogy at the outset of his gospel, Luke places it immedietly after Jesus’ ...


2

Short Answer The answer has everything to do with Psalms 2 and Jesus' claim to be king. Judas chose to sarcastically betray Jesus, the "supposed Son of God”, with a kiss. His kiss is deeply ironic. As with the soldiers in the crucifixion, He mocks Jesus in his claim to be the rightful king of Israel. Long Answer When Jesus entered Jerusalem on a donkey, ...


2

The word 'Gospel' is never applied to the records of Jesus' life by the Bible its self, rather it seems that the word is used of the message proclaimed, see for example: Matt. 4:23, Matt. 9:35, Matt. 11:5, Matt. 24:14, Matt. 26:13, Mk. 1:1, 14-15, Mk. 13:10, Mk. 14:9, Mk. 16:15, Lk. 4:18, Lk. 7:22, Lk. 9:6, Lk. 20:1, Acts 8:25, Acts 14:7, 21, Acts 15:7, Acts ...


2

Jesus was publicly declaring himself to be the "son of David" and the rightful king of Israel. But there’s an even bigger reason to connect Jesus’ entrance into Jerusalem with his claim to be king than this little prophecy in Zachariah 9. We know that the act of riding a mule into Jerusalem was the sign by which Solomon was proclaimed king of Israel. This ...


2

The problem is that John 15:13 is out of context. If you look at it in context, what is Jesus talking about? His fellowship with one another. NASB Translation: Note, this is shortly before he even lays down his own life for them at the cross. 12 “This is My commandment, that you love one another, just as I have loved you. 13 Greater love has no one ...


1

The reconciliation of the four accounts can be understood by knowing the histories of the New Testament gospels. John Dominic Crossan says in The Birth of Christianity, page 109, the theory that the Gospels of Matthew and Luke were actually based on Mark's Gospel is held today by a fairly massive consensus of contemporary critical scholarship. However, ...


1

It reminds me of Jesus telling the seventy in Luke 10 to "greet no-one". One could translate Mark 16:8 as "They fled, speaking to no-one". I think that could mean the women went straight to the disciples without speaking to anyone on the way. They were understandably afraid to tell people on the way because it would produce danger with the authorities to ...


1

This is purely conjecture, as the text doesn't clearly state, however, we see in the text: "Then he gave them to the disciples, and the disciples gave them to the people", and being that there were 12 disciples, each one was likely to have had bread to spread to the peoples. There may have been a larger bounty, but each disciple could carry only one basket, ...


1

It depends on your definition of gleaning, and what time of year they were doing it. Gleaning is supposed to be done by the poor after the harvesters have gone through the field and gathered in the harvest. From wikipedia: According to the Holiness Code and the Deuteronomic Code of the Torah, farmers should leave the corners of their fields ...


1

Jesus had walked all the way from Galilee and could indeed walk the final few hours into Jerusalem, but is shown as making a triumphant entry, riding on a donkey. This provides a dramatic introduction to the final stage of Jesus' mission: Jesus' very knowledge that there was a young colt awaiting him in a nearby village, demonstrates his powers (Mark ...


1

We have to understand that the moneychangers and those who sold animals were performing a necessary service for the sacrifices offered in the temple, and were sanctioned by the temple authorities. The role of the moneychangers was to exchange the Roman coinage of Palestine, which was being constantly devalued, for coinage of a fixed value so that sacrificial ...


1

In Luke 6, are we to take Jesus' words about our enemies literally? Are we to stand and get beaten for his name's sake? Are we to truly give when we are stolen from? I say yes. To walk as Christ walked is very difficult and only done by His Spirit which leads and guides and empowers us. Have you ever seen a person reach out in forgiveness to someone that ...


1

There are two questions here. One is on the 'literalism' of the text. The other is contingent on the first but stands alone as something like, "Jesus wasn't God, was he?" First question, yes. Jesus' teachings in the "Sermon on the Mount" section (5:1-7:23) are not parable nor are they allegorical. The trouble is in the definitions. So, if I may, I think it ...



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