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Matthew and 2
The New Testament verses typically referenced are Matthew 26: 30 ; Acts 16: 25 ; Romans 15: 9 ; 1 Corinthians 14: 15 ; Ephesians 5: 19 ; Colossians 3: 16 ; Hebrews 2: 12, 13: 15 ; James 5: 13, which reveal a command for all Christians to sing.
In the New Testament e. g. Matthew 1: 1, 1: 18 ; Mark 1: 1 ; John 1: 17 ; 17: 3 ; 9: 22 ; Mark 9: 40 ; Luke 2: 11 ; 22: 2, the word Christ is preceded by Jesus.
" ( 2 Corinthians 11: 13-15 ) " As his crowning miracle, Satan will claim to be Jesus " ( Matthew 24: 23, 24 ).
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.
Egypt is identified in the Bible as the place of refuge that the Holy Family sought in its flight from Judea: " When he arose, he took the young Child and His mother by night and departed for Egypt, and was there until the death of Herod the Great, that it might be fulfilled which was spoken by the Lord through the prophet, saying, Out of Egypt I called My Son " ( Matthew 2: 12 – 23 ).
The Bible refers to the denarius as a day's wage for a common laborer ( Matthew 20: 2 ; John 12: 5 ). The value of the denarius is referred to, though perhaps not literally, in the Bible at Revelation 6: 6: " And I heard something like a voice in the center of the four living creatures saying, ' A quart of wheat for a denarius, and three quarts of barley for a denarius Vulgate: bilibris tritici denario et tres bilibres hordei denario, δηναρίου in the original Greek ; and do not damage the oil and the wine.
However, although both the gospels and Josephus refer to Herod Antipas killing John the Baptist, they differ on the details and motives, e. g. whether this act was a consequence of the marriage of Herod Antipas and Herodias ( as indicated in Matthew 14: 4, Mark 6: 18 ), or a pre-emptive measure by Herod which possibly took place before the marriage to quell a possible uprising based on the remarks of John, as Josephus suggests in Antiquities 18. 5. 2.
In his 1534 translation, William Tyndale translated the phrase in Jonah 2: 1 as " greate fyshe " and he translated the word ketos ( Greek ) or cetus ( Latin ) in Matthew 12: 40 as " whale ".
They adduce biblical passages such as Matthew 28: 19, Mark 10: 13-15, 16: 16, John 3: 3-7, Acts 2: 38-39 in support of their position.
The word parousia is found in the following verses: Matthew 24: 3, 27, 37, 39 ; 1 Corinthians 15: 23 ; 1 Thessalonians 2: 19 ; 3: 13 ; 4: 15 ; 5: 23 ; 2 Thessalonians 2: 1, 8, 9 ; James 5: 7, 8 ; 2 Peter 1: 16 ; 3: 4, 12 ; 1 John 2: 28.
Such marriage was confirmed by the Saviour in the Gospel of Matthew ( Mat 19, 9 ) and by His presence at the wedding in Cana ( John 2: 2 ).
: 1 Timothy 1: 17 ; Deuteronomy 6: 4 ; 1 Kings 8: 27 ; 1 John 1: 5 ; Genesis 1: 1 – 2 ; Acts 17: 24 – 25, 28 ; Psalm 90: 1 – 2 ; Matthew 28: 19 ; John 3: 16 ; Isaiah 57: 15 ; 2 Peter 3: 9.
: 2 Peter 1: 20 – 21 ; Romans 3: 2 ; 2 Peter 3: 1 – 2, 15 – 16 ; 2 Timothy 3: 14 – 17 ; Matthew 5: 17 – 19 ; Psalm 119: 105 ; John 20: 30 – 31 ; Hebrews 1: 1 – 2.

Matthew and 13
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.
Many biblical scholars conclude that Matthew 24: 15 and Mark 13: 14 are prophecies after the event about the siege of Jerusalem in AD 70 by the Roman general Titus ( see Dating of the Gospel of Mark ).
* Mader, Donald " The Entimos Pais of Matthew 8: 5 – 13 and Luke 7: 1 – 10 " Studies in Homosexuality, Vol XII: Homosexuality and Religion and Philosophy.
( 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 ).
The harmonization of Matthew and Luke is evident in the following quotations of Mt 7: 22-23 and Lk 13: 26-27, which are used by Justin twice, in 1 Apol.
Wall's Christian faith has influenced some of the terminology of Perl, such as the name itself, a biblical reference to the " pearl of great price " ( Matthew 13: 46 ).
In his Comment on the Gospel of Matthew, which stems from a 6th century Latin translation, it is written: " In this place Jesus said Elijah was come and referred to John the Baptist it does not appear to me that by Elijah the soul is spoken of, lest I fall into the doctrine of transmigration, which is foreign to the Church of God, and not handed down by the apostles, nor anywhere set forth in the scriptures " ( ibid., 13: 1: 46 – 53 ).
In a Christian New Testament parable, Jesus compared the Kingdom of Heaven to a " pearl of great price " in Matthew 13: 45 – 46.
A preterist discussion of the Tribulation has its focus on the Gospels, in particular the prophetic passages in Matthew 24, Mark 13 and Luke 21, the Olivet discourse, rather than on the Apocalypse or Book of Revelation.
New Testament passages that explicitly discuss prophets existing after the death and resurrection of Christ include Revelation 11: 10, Matthew 10: 40-41 and 23: 34, John 13: 20 and 15: 20 and Acts 11: 25-30, 13: 1 and 15: 32.
:* Matthew 23: 35 – ( son of Barachi ' ah ) omitted ; this omission is supported only by codex 59 ( by the first hand ), three Evangelistaria ( ℓ 6,13, and ℓ 185 ), and Eusebius.
Matthew 8: 13 ( see Luke 7: 10 )
Matthew 13: 54 – Ordinary reading εις την πατριδα αυτου ( to his own country ) changed into εις την αντιπατριδα αυτου ( to his own Antipatris ), and in Acts 8: 5 εις την πολιν της Σαμαρειας replaced into εις την πολιν της Καισαριας.
: 1 Corinthians 15: 3-4, 20-23 ; John 14: 1-3 ; Matthew 24: 30 ; Titus 2: 13 ; John 17: 3 ; 1 John 5: 11-13 ; 1 Corinthians 15: 42-44 ; John 10: 27-28 ; John 6: 40
: Acts 20: 28 ; 1 Corinthians 12: 13, 14, 27 ; Romans 12: 4-5 ; Colossians 1: 18 ; Acts 2: 42 ; Ephesians 2: 19-22 ; Romans 15: 5-7 ; Ephesians 4: 11-16 ; 2 Peter 3: 18 ; 1 Peter 2: 4-10 ; Matthew 18: 20 ; Hebrews 10: 24-25.
: Genesis 2: 2 – 3 ; Exodus 16: 23 – 30 ; Exodus 20: 8 – 11 ; Matthew 5: 17 – 19 ; Mark 2: 27 – 28 ; Luke 4: 16 ; Acts 13: 14, 42 – 44 ; 16: 11 – 13 ; 17: 2 – 3 ; 18: 4 – 11 ; Ezekiel 20: 19 – 20 ; Hebrews 4: 9 – 10 ; John 14: 15 ; Isaiah 58: 13 – 14 ; Luke 23: 56.
The only possible exceptions to this are the Great Commission Matthew 28: 16-20, 2 Corinthians 13: 14, and the Comma Johanneum, which many regard as a spurious text passage in First John ( 1 John 5: 7 ) known primarily from the King James Version and some versions of the Textus Receptus but not included in modern critical texts ..
The last meal that Jesus shared with his disciples is described in all four canonical Gospels, namely in Matthew 26: 17-30, Mark 14: 12-26, Luke 22: 7-39 and John 13: 1-17: 26.

Matthew and cites
An issue that is subject to more debate is that in Commentary on Matthew ( Book X, Chapter 17 ), Origen cites Josephus as stating the death of James had brought a wrath upon those who had killed him, and that his death was the cause of the destruction of Jerusalem.
Erhman further cites and Matthew 28: 11 as evidence for his proposition.
In favor of presidential systems, he cites: Matthew Soberg Shugart and John M. Carey, Presidents and Assemblies: Constitutional Design and Electoral Dynamics.
Amillennialists cite scripture references to the kingdom not being a physical realm: Matthew 12: 28, where Jesus cites his driving out of demons as evidence that the kingdom of God had come upon them ; Luke 17: 20-21, where Jesus warns that the coming of the kingdom of God can not be observed, and that it is among them ; and Romans 14: 17, where Paul speaks of the kingdom of God being in terms of the Christians ' actions.
Hooper cites Romans 14: 23 ( whatever is not faith is sin ), Romans 10: 17 ( faith comes from hearing the word of God ), and Matthew 15: 13 ( everything not " planted " by God will be " rooted up ") to argue that indifferent things must be done in faith, and since what cannot be proved from scripture is not of faith, indifferent things must be proved from scripture, which is both necessary and sufficient authority, as opposed to tradition.
Kirkland cites his assistant director Matthew Nastuk as a big influence on the episode.
* Milhamoth ha-Shem ; " Wars of the Lord " of Jacob Ben Reuben 12C, which cites texts including Matthew 1: 1-16, 3: 13-17, 4: 1-11, 5: 33-40, 11: 25-27, 12: 1-8, 26: 36-39, 28: 16-20.
Matthew Matthew 2: 15 cites Hosea as prophetically fulfilled in the return of Joseph, Mary and Jesus from Egypt: "... and out of Egypt I called My son ".

Matthew and prophecy
The Hebrew of the original calls the child's mother a " young woman ", but the Greek-speaking 1st century CE author of Matthew 1: 23, using the Hellenistic Greek translation of the Hebrew sacred texts, interpreted it as a prophecy that the Messiah would be born of a virgin.
84 ) on the annunciation and virgin birth of Jesus shows how Justin used harmonized gospel verses from Matthew and Luke to provide a scriptural proof of the messiah-ship of Jesus based on fulfillment of the prophecy of Isaiah 7: 14.
* The Gospel of Matthew repeatedly says, " This was to fulfill the prophecy ….
Jesus prophesies its total destruction in the Gospels of Matthew, Mark, and Luke, but the fulfillment of that prophecy never appears anywhere in the New Testament.
The incident, like others in Matthew, is described as the fulfillment of a passage in the Old Testament read as prophecy, in this case a reading of Jeremiah: " Then was fulfilled that which was spoken through Jeremiah the prophet, saying, A voice was heard in Ramah, Weeping and great mourning, Rachel weeping for her children.
Examples include Matthew 1: 23, 2: 15 – 18, 3: 3, 21: 42, Mark 1: 2 – 3, 4: 12, Luke 3: 4 – 6, 22: 37, John 2: 17, 12: 15, and notably in Luke 4: 18 – 21 and parallels where Jesus read extensively from Isaiah and makes the claim that the prophecy is fulfilled in the crowds hearing it.
The Olivet discourse or Olivet prophecy is a biblical passage found in the Synoptic Gospels of Mark 13, Matthew 24, Luke 21.
* Partial preterism says that most ( but not all ) Bible prophecy, including everything within Matthew 24, Daniel, and Revelation up to chapters 19 or 20, has already been fulfilled when Jerusalem was destroyed.
Matthew then states: " That which is conceived in her is of the Holy Spirit ", in fulfillment of the prophecy of the prophet: " A virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us.
Immanuel ( or Emmanuel or Imanu ' el, Hebrew ע ִ מ ָּ נו ּ א ֵ ל meaning " God is with us ") is a symbolic name which appears in chapters 7 and 8 of the Book of Isaiah as part of a prophecy assuring king Ahaz of Judah of God's protection against enemy kings ; it is quoted in the Gospel of Matthew as a sign verifying the divine status of Jesus.
This is what Matthew has done with Isaiah 7: 14: the Hebrew has the child being given the name Immanuel by " she " ( presumably its mother ), while the commonly-used Greek translation of the time ( the Septuagint ) has " you " ( presumably king Ahaz, to whom the prophecy was addressed ).
Matthew adds several statements to the Sermon on the Mount, several parables ( including " the parable of unmerciful servant ", " the parable of the weeds ", and " the parable of the laborers in the vineyard "), the prophecy of the last judgment ( Mt.
In 1184 he was in Rome, interpreting an obscure prophecy found among the papers of Cardinal Matthew of Angers, and was encouraged by Pope Lucius III.
McLaughlin argues that Matthew recognizes that the prophecy Isaiah gave to King Ahaz in the referenced Old Testament passage concerned a virgin living at that time ( namely, Isaiah's wife ) and a child ( namely, Maher-Shalal-Hash-Baz ), who was born as a sign to Ahaz ( Isaiah 8: 1 ), and he argues that Matthew saw the act of salvation of which Maher-Shalal-Hash-Baz's birth was a sign as a " type " ( or pre-figuring ) of the salvation that would come through the virgin and child he was describing ( namely, Mary and Jesus ).
In historic premillennialism, Philip Mauro ( 1921 ) associated the discourse on the Mount Olivet ( Matthew 24, Mark 13, Luke 21 ) to be an expansion of Daniel ’ s “ seventy weeks ” prophecy.
Matthew deals with this by arguing that Jesus ’ origin in Nazareth is a fulfillment of prophecy.
Goulder feels that the author of Matthew felt it essential that Jesus ' hometown be justified in prophecy and he thus looked for the closest thing he could find, which was this verse.
Matthew also often uses the word fulfill, with it almost always referring to an Old Testament prophecy that Jesus is fulfilling.
Verse 14 is one of many in Matthew introducing an Old Testament prophecy.
At the time the canon was not firmly established and it is possible that Matthew is quoting some lost source, although all the other quotations in Matthew are from well known works and if a prophecy so closely pointing to the town that Jesus grew up in existed, it would be likely to have been preserved by Christianity.
While this piece of wordplay is meaningless in Greek, Hebrew wordplay is not unknown in Matthew, and so Goulder has proposed that the author of Matthew felt a need to justify as much as possible by prophecy, so looked for the closest thing he could find, which was this verse.

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