Luke said that Jesus became aware of their inner heart thoughts (ὁ δὲ Ἰησοῦς εἰδὼς τὸν διαλογισμὸν τῆς καρδίας αὐτῶν). He took a little child (ἐπιλαβόμενος παιδίον). He put this child by his side (ἔστησεν αὐτὸ παρ’ ἑαυτῷ). This talk about Jesus and the little child can also be found in Matthew, chapter 18:2, as well as Mark, chapters 9:36, with some changes. Mark said that Jesus took a little child. He then placed this little child in the middle or among his disciples. He held the child in his arms and then he spoke to his apostles. Matthew indicated that Jesus put an emphasis on becoming like little children to enter the kingdom of heaven. Jesus called or summoned a little child. He placed this little child in the middle of his disciples. Then he made a solemn proclamation that they had to change or convert to become like little children. Otherwise, they would never enter the kingdom of heaven Whoever became humble like this little child in their midst, would be the greatest in the kingdom of heaven. The greatest in heaven would be the simple humble little children or those who acted like children, without power and depending on other people. What do you think the role of children should be?
There is a difference between Matthew, chapter 4:5 and Luke here, since Luke has this temptation as the last temptation, not the second one. However, the wording is nearly the same, indicating a shared common source. Luke said that the devil took or led Jesus to Jerusalem (Ἤγαγεν δὲ αὐτὸν εἰς Ἱερουσαλὴμ). He placed or set him on the pinnacle of the Temple (καὶ ἔστησεν ἐπὶ τὸ πτερύγιον τοῦ ἱεροῦ). He said to Jesus (καὶ εἶπεν αὐτῷ). If he was the Son of God (Εἰ Υἱὸς εἶ τοῦ Θεοῦ), he could throw or cast himself down from there (βάλε σεαυτὸν ἐντεῦθεν κάτω). This devil took Jesus to the holy city of Jerusalem, where he placed Jesus on the top of the Temple. Once again, the devil said that if Jesus was truly the Son of God, he could throw himself down because God would provide for him.
Both Matthew, chapter 21:7, and Luke, chapter 19:35, are similar. The two disciples brought or led this colt (καὶ φέρουσιν τὸν πῶλον) back to Jesus (πρὸς τὸν Ἰησοῦν). They placed their outer garments, cloaks, or coats on this colt (καὶ ἐπιβάλλουσιν αὐτῷ τὰ ἱμάτια αὐτῶν). Then Jesus sat on the colt (καὶ ἐκάθισεν ἐπ’ αὐτόν). Jesus had an animal to ride on.
This talk about Jesus and the little child can also be found in Matthew, chapter 18:2, as well as Luke, chapters 9:47, with some minor changes. Jesus put an emphasis on becoming like little children. Mark said that Jesus took a little child (καὶ λαβὼν παιδίον). He then placed this little child in the middle or among his disciples (ἔστησεν αὐτὸ ἐν μέσῳ αὐτῶν). He held the child in his arms (καὶ ἐναγκαλισάμενος αὐτὸ) and then he spoke to his apostles (εἶπεν αὐτοῖς).
Although the fallen warriors of long ago also went down to Sheol, they, however, brought their weapons of war with them. Their swords were laid under their heads. Their shields were placed on their bones. Despite this honor in the shadowy underworld afterlife of Sheol, these good warriors had also brought terror in the land of the living. As for the Egyptians and their allies, they would be broken. They would lie in the bad section with the uncircumcised and those who were killed by the sword.
This oracle of Yahweh is often called the song of the sword. Yahweh told Ezekiel to prophesize this chant about the importance of the sword. A sword should be sharpened and polished for the slaughter to come. The sword should be polished so that it flashes like lightning. How can they be happy and merry? They had despised the rod and all discipline. They should have a polished sword that can be easily grasped. It should be sharpened and polished before it was placed in the killer’s hand.
Then this eagle took a seed from the land. He placed it in a particular fertile soil by some water, so that it was just like a willow twig. This twig sprouted and became a low vine, spreading out its branches toward him. The roots remained strong so that it became a vine with branches and foliage. Perhaps this is an allusion to King Zedekiah (598-587 BCE), who was placed on the throne of Judah by King Nebuchadnezzar.
Next this author attacks those who take care of these idol gods. These caretakers were themselves ashamed. If any of these gods fell to the ground, they must pick them up. They have to set these gods upright since they cannot move themselves. If these idols are tipped over, they cannot up right themselves. In other words, there has to be someone around these false idol gods, because if anything happens to them, these caretakers have to straighten things out. Gifts are placed before these images, just like gifts for the dead. However, these caretaker priests often sell the sacrifices that were offered to these gods. Then they would use the money for themselves. Their wives likewise would preserve some of the meat with salt. However, they gave none of it to the poor or the helpless.
Yahweh wanted Jeremiah to go into mourning by cutting off his hair. He should get rid of his hair and lament from the heights because Yahweh, in his wrath, has rejected and forsaken this generation. The people of Judah, in specific, have done evil in the sight of Yahweh. They have placed abominations of false idol gods in his house. Thus they have defiled the Temple.
Something goes wrong. All the hopes that were placed on Eliakim fail. Yahweh, via Isaiah, said that the strongly fastened peg gave way. It fell down. The load was too heavy. They all perished. Somehow, without anything specific, Eliakim failed and his whole family suffered.