A key passage in the New Testament is where John 1: 17 specifically mentions that " grace and truth came through Jesus Christ.

Among the teachings of Jesus Christ in the Gospel of Luke and the Gospel of Matthew, the message to his followers that one should " Turn the other cheek " and his example in the story Pericope Adulterae, in which Jesus intervenes in the stoning of an adulteress, are generally accepted as his condemnation of physical retaliation ( though most scholars agree that the latter passage was " certainly not part of the original text of St John's Gospel ") More militant Christians consider Romans 13: 3 – 4 to support the death penalty.

This passage implies that Paul believed that the return of Jesus, the Resurrection, and the Rapture would happen simultaneously.

She turned it to Matthew 9: 2, which tells the story of Jesus healing a man who was sick with palsy, and after pondering the meaning of the passage, found herself suddenly well and able to get up.

The harmony does not include Jesus ' encounter with the adulteress ( John 7: 53 – 8: 11 ), a passage that is generally considered to be a spurious late addition to the Gospel of John, with the Diatessaron itself often used as an early textual witness to support this.

Though interpretations vary, most theologians see this passage as referring to Jesus, after his death, going to a place ( neither heaven nor hell in the ultimate sense ) where the souls of pre-Christian people waited for the Gospel.

Bart Ehrman suggests in his book Misquoting Jesus that the King James Version would not have included the passage if Desiderius Erasmus had not given in to pressure to include it in the Textus Receptus even though he doubted its authenticity.

This passage corresponds closely with the canonical John 1: 19-30, except that in that passage, the words are spoken by John the Baptist ( in the Qur ' an ; Yahya ibn Zakariya ) and refer to Jesus.

According to the following passage, Jesus talked to Barnabas and gave him a secret:

The tradition that this was the disciple Matthew begins with the early Christian bishop Papias of Hierapolis ( about 100 – 140 AD ), who, in a passage with several ambiguous phrases, wrote: " Matthew collected the oracles ( logia — sayings of or about Jesus ) in the Hebrew language ( Hebraïdi dialektōi — perhaps alternatively " Hebrew style ") and each one interpreted ( hērmēneusen — or " translated ") them as best he could.

( This section contains Matthew 16: 13 – 19, in which Simon, newly renamed Peter, ( πέτρος, petros, meaning " stone "), calls Jesus " the Christ, the son of the living God ", and Jesus states that on this " bedrock " ( πέτρα, petra ) he will build his church — the passage forms the foundation for the papacy's claim of authority ).

In this passage, Jesus ' opponents want to argue that Jesus has not seen Abraham, because Jesus is too young.

Scholars have differing opinions on the total or partial authenticity of the reference in Book 18, Chapter 3, 3 of the Antiquities to the execution of Jesus by Pontius Pilate, a passage usually called the Testimonium Flavianum.

John Painter states that phrase " who was called Christ " is used by Josephus in this passage " by way of distinguishing him from others of the same name such as the high priest Jesus son of Damneus, or Jesus son of Gamaliel " both having been mentioned by Josephus in this context.

Modern scholarship overwhelmingly views the entire passage, including its reference to " the brother of Jesus called Christ ", as authentic and has rejected its being the result of later interpolation.

Because the death of John also appears prominently in the Christian gospels, this passage is considered an important connection between the events Josephus recorded, the chronology of the gospels and the dates for the Ministry of Jesus.

The Testimonium Flavianum ( meaning the testimony of Flavius < nowiki ></ nowiki >) is the name given to the passage found in Book 18, Chapter 3, 3 of the Antiquities in which Josephus describes the condemnation and crucifixion of Jesus at the hands of the Roman authorities.

Of the three passages found in Josephus ' Antiquities, this passage, if authentic, would offer the most direct support for the crucifixion of Jesus.

If the sick person wishes to receive the sacrament of penance, it is preferable that the priest make himself available for this during a previous visit ; but if the sick person must confess during the celebration of the sacrament of anointing, this confession replaces the penitential rite A passage of Scripture is read, and the priest may give a brief explanation of the reading, a short litany is said, and the priest lays his hands on the head of the sick person and then says a prayer of thanksgiving over the already blessed oil or, if necessary, blesses the oil himself.

In the context of the passage, they seem to equate to something like “ east and west .” There is a passage in Ezekiel, however, where God says to the prophet, " Set your face against Gog, of the land of Magog, the prince of Rosh, Meshech, and Tubal, and prophesy against him.

In a passage from the Posterior Analytics, he says that we can know the meaning of a made-up name ( he gives the example ' goat stag '), without knowing what he calls the ' essential nature ' of the thing that the name would denote, if there were such a thing.

In that text is a passage about Louis the Pious which says annona militaris quas vulgo foderum vocant, which can be translated as " Louis forbade that military provender ( which they popularly call " fodder ") be furnished .."

In a passage of Zhang Heng's cosmogony not translated by Needham, Zhang himself says: " Heaven takes its body from the Yang, so it is round and in motion.

In this passage, St John of Sinai says that the primary task of the Hesychast is to engage in mental ascesis.

" Later in the passage John says, " But this that you have now done is childish and imperfect: you have drawn a dead likeness of the dead.

Some of the external arguments are " arguments from silence " that question the authenticity of the entire passage not for what it says, but due to lack of references to it among other ancient sources.

Protestants tend to interpret this passage in connection with, where Jesus says " the flesh profits nothing, the words that I speak unto you, they are spirit, and they are life ", which they say means that the redeemed live by faith.

A central passage, Patach Eliyahu ( introduction to Tikunei Zohar 17a ), for example, says:

Notably this passage mentions only the flight of good money abroad and says nothing of its disappearance due to hoarding or melting.

The full passage says:

Although mainstream Christianity attributes this passage to the fall of Lucifer because verse 20 says that this king will not be joined with the others in burial, but rather be cast out of the grave, most scholars believe that these passages cannot be about a fallen angel, assuming that the king referred to in these passages is killed.

" Similarly, a passage in 1 John says, " This is how we know who the children of God are and who the children of the devil are: Anyone who does not do what is right is not a child of God.

In a largely overlooked passage from his famous 1858 paper to the Linnean Society ( which led Darwin to publish On the Origin of Species ) Alfred Russel Wallace says of the evolutionary principle:

::" I took the title from a passage in Paradise Lost where Adam says to Eve that their expulsion from Paradise " will prove no sudden but a slow pac ’ d evil ,/ A Long Day ’ s Dying to augment our pain ," and with the exception of the old lady Maroo, what all the characters seem to be dying of is loneliness, emptiness, sterility, and such preoccupation with themselves and their own problems that they are unable to communicate with each other about anything that really matters to them very much.

", the authoritative HistoryLink. org site says that in the Snohomish dialect Muk-wil-teo means “ narrow passage ”, a reference to the sand spit that formed the original Mukilteo landing.

The relevant passage says:

The Talmud often says of the interpretations of a baraita: " The Biblical passage should be merely a support.

The German traveller Gmelin, who visited this country a. d. 1771, says that in the space of eight miles, on the road from Resht to Amot, 250 of such streams are to be seen, many of them being so exceedingly broad and deep, that the passage across is sometimes impracticable for weeks together.

Such casual non-use of a passage actually says very little, if anything, about the contents of the manuscripts used by these two writers.

With regard to relics that are objects, an often cited passage is Acts 19: 11 – 12, which says that Paul's handkerchiefs were imbued by God with healing power.

The wording derives from a passage in Act IV, scene III of William Shakespeare's play Love's Labour's Lost, in which the King of Navarre says " Black is the badge of hell / The hue of dungeons and the school of night.