Here are some examples: Matt 6:19-21 or Matt 6-9 Dwelling or Matt 6-9 NOT Dwelling To see more examples and to learn how to capitalize on this new power, we’ve created a special page.
Engaged: Eternally Dwelling In Hell?
It’s one of those questions that every person wants to ask and every bible scholar cringes to hear:
When an unbeliever dies, will they be tormented in hell forever?
Private: Two Neglected Aspects of the Centurion’s Slave Pericope
It is because the story occurs with disparate details in two very different versions in the Gospels of Matthew and Luke (Matt. 8:5-13 ∥ Luke 7:2-10) and in a more distant parallel to the story in the Gospel of John (John 4:46-54) that so much discussion occurs.
Not Everyone Can Be Yeshua’s Disciple
— wp:heading {“textAlign”:”center”,”level”:3} –> Matt. 8:19-22; Luke 9:57-62 Matt. 8:14-15) and Healing at Evening (Matt. 8:16-17), whereas Luke places the Not Everyone Can Be Yeshua’s Disciple pericope during the early stage of Jesus’ journey to Jerusalem at a point when Jesus had already left the Galilee.
Teaching in Kefar Nahum
— wp:heading {“level”:3,”className”:”has-text-align-center”} –> Matt. 4:13-16; 7:28-29; Mark 1:21-28; Luke 4:31-37
Notes on the New Testament as a Witness for Broader Jewish Patterns in Jesus’ Times
If the argument for the Jewish matrix of the early Jesus-centered tradition is taken seriously, the New Testament sources should be expected not only to react to elements of that matrix, but also to reflect them. It is here that study of the Jewish setting of early Christianity for the sake of better understanding the latter morphs into the investigation of early Jesus movement sources as witnesses for broader Jewish tendencies. Scholars of Qumran developed salient methods and insights that allow us to learn from the Scrolls not only about the particular group that seems to have produced them, but also about its rivals as well as “wider Judaism.” It stands to reason that a similar effort can contribute to critical assessment of the “witness value” of the earliest Christian writings: We can suppose that much of the material found there mirrors more general patterns of broader Jewish thought and practice.
Sending the Twelve: Conduct in Town
Matt. 10:11-15; 11:1; Mark 6:10-13; Luke 9:4-6; 10:5-12 Huck 58, 63, 109, 139; Aland 99, 105, 142, 177; Crook 105-109, 121, 162, 200-201)For abbreviations and bibliographical references, see “Introduction to ‘The Life of Yeshua: A Suggested Reconstruction.'”
John’s Targumic Allusions
Two other favorite words for “God” in the targum tradition are אִיקָר (ikar, “glory”; variant יְקָר ) and שְׁכִינָה (shechinah, “dwelling; presence; Shechinah”). … The Hebrew of Exodus 25:8, “And I will dwell among them,” is rendered by the same targum as “And I will put my Shechinah among them.”… For instance, John did not use a normal Greek word for “dwell.” Instead he picked a rare verb, σκηνόω (skenoo, “dwell “), which contains the Greek equivalent of the same consonants (s-k-n) as the Hebrew and Aramaic word for “presence, dwelling“—שְׁכִינָה (shechina, “Shechinah”).
Possessed Man in Girgashite Territory
— wp:heading {“level”:3,”className”:”has-text-align-center”} –> Matt. 8:28-9:1; Mark 5:1-20; Luke 8:26-39 Matt. 9:1-8), while in Mark and Luke Possessed Man in Girgashite Territory is followed by Yair’s Daughter and a Woman’s Faith (