1.
Luke 21
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Luke 21 is the twenty-first chapter of the Gospel of Luke in the New Testament of the Christian Bible. It records the teachings and a miracle of Jesus Christ, the book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that Luke composed this Gospel as well as Acts. The original text is written in Koine Greek and this parable, about the Kingdom of God, involves a fig tree, as does the equally brief parable of the barren fig tree, with which it should not be confused. Luke presents this parable as eschatological in nature, like the leaves of the fig tree, jerusalem Ministry of Jesus Olivet Discourse Parables of Jesus Other related Bible parts, Matthew 24, Mark 12, Mark 13 Luke 21 NIV
2.
Luke 23
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Luke 23 is the twenty-third chapter of the Gospel of Luke in the New Testament of the Christian Bible. It records the events in the day of Jesus Christ. The book containing this chapter is anonymous but early Christian tradition uniformly affirmed that Luke composed this Gospel as well as Acts, the original text is written in Koine Greek. The women were Mary Magdalene, Joanna, Mary the mother of James, burial of Jesus Crucifixion of Jesus Jerusalem Ministry of Jesus Pontius Pilate Holy Week Other related Bible parts, Matthew 27, Mark 15, John 18, John 19 Luke 23 NIV
3.
Uncial 0171
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Uncial 0171, ε07 are two vellum leaves of a late third century Greek uncial Bible codex containing fragments of the Gospel of Matthew and the Gospel of Luke. Luke fragment, in two parts, is preserved in the Laurentian Library collection in Florence, and the Matthew fragment is in the Berlin State Museum, uncial 0171 measures 5.7 cm by 9.2 cm from a page of two columns of 23 lines. The scribe wrote in a documentary hand. It has errors of itacism, the nomina sacra are contracted, Luke 22,51 and 22,62 are omitted. The Alands describe the text as a form of the D text. Uncial 0171 is an important witness to the existence of the Western text-type in Egypt, Aland placed it in Category IV. It is the earliest Greek witness with text of Luke 22 and it is classed as a consistently cited witness of the first order in Nestle-Alands Novum Testamentum Graece. Its 27th edition considers it more highly than other witnesses of this type. It provides an exclamation mark for papyri and uncial manuscripts of significance because of their age. The manuscript was found in 1903–1905 in Hermopolis Magna, the text was first published by the Società Italiana in Florence in 1912. Hermann von Soden knew the first fragment only in time to include it in the list of addenda in 1913 and he classified it within his Ια text. Kurt Treu identified the Matthew and Luke portions as the work of the same scribe on the same codex, later again, Neville Birdsall observed that a lower portion of the manuscript had been overlooked in the editio princeps. Kurt Aland, Alter und Entstehung des D-Textes im Neuen Testament, betrachtungen zu
4.
Gospel of Luke
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The Gospel According to Luke, also called the Gospel of Luke, or simply Luke, is the third of the four canonical Gospels. It tells of the origins, birth, ministry, death, resurrection, Luke is the second-longest of the four gospels, and together with Acts of the Apostles, the pair make up a two-volume work from the same pen, called Luke–Acts. The cornerstone of Luke-Acts theology is salvation history, the understanding that Gods purpose is seen in the way he has acted. The gospels sources are the Gospel of Mark, the collection called the Q source, and a collection of material called the L source. Luke-Acts does not name its author, the most probable date for its composition is around 80–100 AD, and there is evidence that it was still being revised well into the 2nd century. Autographs of Luke and the other Gospels have not been preserved, as is typical for ancient documents, the gospel of Luke and the Acts of the Apostles make up a two-volume work which scholars call Luke–Acts. The author is not named in either volume and he admired Paul, but his theology was significantly different from Pauls on key points and he does not represent Pauls views accurately. The eclipse of the attribution to Luke the companion of Paul has meant that an early date for the gospel is now rarely put forward. Luke-Acts is a history of the Founder of the church and his successors. All three authors anchor the histories of their respective peoples by dating the births of the founders and narrate the stories of the founders births from God, each founder taught authoritatively, appeared to witnesses after death, and ascended to heaven. Crucial aspects of the teaching of all three concerned the relationship between rich and poor and the question of whether foreigners were to be received into the people. The author used as his sources the gospel of Mark, the collection called the Q source. Mark, written around 70 AD, provided the narrative outline, for these Luke turned to Q, which consisted mostly, although not exclusively, of sayings. Mark and Q account for about 64% of Luke, the remaining material, known as the L source, is of unknown origin and date. Most Q and L-source material is grouped in two clusters, Luke 6, 17-8,3 and 9, 51-18,14, Luke was written to be read aloud to a group of Jesus-followers gathered in a house to share the Lords supper. The author assumes an educated Greek-speaking audience, but directs his attention to specifically Christian concerns rather than to the Greco-Roman world at large. He begins his gospel with a preface addressed to Theophilus, the name means Lover of God, here he informs Theophilus of his intention, which is to lead his reader to certainty through an orderly account of the events that have been fulfilled among us. He did not, however, intend to provide Theophilus with a justification of the Christian faith – did it happen
5.
New Testament
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The New Testament is the second major part of the Christian biblical canon, the first part being the Old Testament, based on the Hebrew Bible. The New Testament discusses the teachings and person of Jesus, as well as events in first-century Christianity, Christians regard both the Old and New Testaments together as sacred scripture. The New Testament has frequently accompanied the spread of Christianity around the world and it reflects and serves as a source for Christian theology and morality. Both extended readings and phrases directly from the New Testament are also incorporated into the various Christian liturgies, the New Testament has influenced religious, philosophical, and political movements in Christendom and left an indelible mark on literature, art, and music. In almost all Christian traditions today, the New Testament consists of 27 books, John A. T. Robinson, Dan Wallace, and William F. Albright dated all the books of the New Testament before 70 AD. Others give a date of 80 AD, or at 96 AD. Over time, some disputed books, such as the Book of Revelation, other works earlier held to be Scripture, such as 1 Clement, the Shepherd of Hermas, and the Diatessaron, were excluded from the New Testament. However, the canon of the New Testament, at least since Late Antiquity, has been almost universally recognized within Christianity. The term new testament, or new covenant first occurs in Jeremiah 31,31, the same Greek phrase for new covenant is found elsewhere in the New Testament. Modern English, like Latin, distinguishes testament and covenant as alternative translations, John Wycliffes 1395 version is a translation of the Latin Vulgate and so follows different terms in Jeremiah and Hebrews, Lo. Days shall come, saith the Lord, and I shall make a new covenant with the house of Israel, for he reproving him saith, Lo. Days come, saith the Lord, when I shall establish a new testament on the house of Israel, use of the term New Testament to describe a collection of first and second-century Christian Greek Scriptures can be traced back to Tertullian. In Against Marcion, written circa 208 AD, he writes of the Divine Word, by the 4th century, the existence—even if not the exact contents—of both an Old and New Testament had been established. Lactantius, a 3rd–4th century Christian author wrote in his early-4th-century Latin Institutiones Divinae and that which preceded the advent and passion of Christ—that is, the law and the prophets—is called the Old, but those things which were written after His resurrection are named the New Testament. The canon of the New Testament is the collection of books that most Christians regard as divinely inspired, several of these writings sought to extend, interpret, and apply apostolic teaching to meet the needs of Christians in a given locality. The book order is the same in the Greek Orthodox, Roman Catholic, the Slavonic, Armenian and Ethiopian traditions have different New Testament book orders. Each of the four gospels in the New Testament narrates the life, death, the word gospel derives from the Old English gōd-spell, meaning good news or glad tidings. The gospel was considered the good news of the coming Kingdom of Messiah, and the redemption through the life and death of Jesus, Gospel is a calque of the Greek word εὐαγγέλιον, euangelion
6.
Gospel
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A gospel is an account describing the life, death, and resurrection of Jesus of Nazareth. Christianity places a value on the four canonical gospels, which it considers to be revelations from God. This position however, requires a view of Biblical inerrancy. The word gospel derives from the Old English gōd-spell, meaning good news or glad tidings, the gospel was considered the good news of the coming Kingdom of Messiah, and of redemption through the life and death and resurrection of Jesus, the central Christian message. The Greek word euangelion is also the source of the terms evangelist, the authors of the four canonical Christian gospels are known as the Four Evangelists. Paul the Apostle used the term εὐαγγέλιον when he reminded the people of the church at Corinth of the gospel I preached to you, the earliest extant use of gospel to denote a particular genre of literature dates to the 2nd century. Justin Martyr in the Apology wrote of. the apostles, in the memoirs composed by them, more generally, gospels compose a genre of early Christian writings. Gospels that did not become canonical also circulated in Early Christianity, many, such as the work known today as Gospel of Thomas, lack the narrative framework typical of a gospel. Scholars hold a wide spectrum of views on the origins and composition of the gospels, for example, the vast majority of material in Mark is also present in either Luke or Matthew or both, suggesting that Mark was a source for Matthew and Luke. He writes that the four gospels were probably all written by the end of the first century. But they did not yet at that time have a consistent narrative, in 170 Tatian sought to find a solution by composing a single narrative out of Matthew, Mark, and Luke, with some additional oral material. Richies concludes that the gospel passages themselves can be unclear, and some of the messages within are straightforwardly ambiguous, the gospels of Matthew, Mark, and Luke are considered synoptic gospels on the basis of many similarities between them that are not shared by the Gospel of John. Synoptic means here that they can be seen or read together, the fourth gospel, the Gospel of John, presents a very different picture of Jesus and his ministry from the synoptics. Of the many gospels written in antiquity, only four came to be accepted as part of the New Testament. An insistence upon there being a canon of four gospels, and no others, was a theme of Irenaeus of Lyons. Irenaeus was ultimately successful in declaring that the four gospels collectively and he also supported reading each gospel in light of the others. This canon, which corresponds to the modern Catholic canon, was used in the Vulgate, Gospel of Matthew Gospel of John Gospel of Luke Gospel of Mark This order is found in the following manuscripts, Bezae, Monacensis, Washingtonianus, Tischendorfianus IV, Uncial 0234. Although there is no set order of the four gospels in patristic lists or discussions, moody Smith suggests that the standard order of Matthew-Mark-Luke-John projects a kind of intention that can scarcely be ignored
7.
Christian
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A Christian is a person who follows or adheres to Christianity, an Abrahamic, monotheistic religion based on the life and teachings of Jesus Christ. Christian derives from the Koine Greek word Christós, a translation of the Biblical Hebrew term mashiach, while there are diverse interpretations of Christianity which sometimes conflict, they are united in believing that Jesus has a unique significance. The term Christian is also used as an adjective to describe anything associated with Christianity, or in a sense all that is noble, and good. According to a 2011 Pew Research Center survey, there were 2.2 billion Christians around the world in 2010, by 2050, the Christian population is expected to exceed 3 billion. According to a 2012 Pew Research Center survey Christianity will remain the worlds largest religion in 2050, about half of all Christians worldwide are Catholic, while more than a third are Protestant. Orthodox communions comprise 12% of the worlds Christians, other Christian groups make up the remainder. Christians make up the majority of the population in 158 countries and territories,280 million Christian live as a minority. In the Greek Septuagint, christos was used to translate the Hebrew מָשִׁיחַ, in other European languages, equivalent words to Christian are likewise derived from the Greek, such as Chrétien in French and Cristiano in Spanish. The second mention of the term follows in Acts 26,28, where Herod Agrippa II replied to Paul the Apostle, Then Agrippa said unto Paul, Almost thou persuadest me to be a Christian. The third and final New Testament reference to the term is in 1 Peter 4,16, which believers, Yet if as a Christian, let him not be ashamed. The city of Antioch, where someone gave them the name Christians, had a reputation for coming up with such nicknames, in the Annals he relates that by vulgar appellation commonly called Christians and identifies Christians as Neros scapegoats for the Great Fire of Rome. Another term for Christians which appears in the New Testament is Nazarenes which is used by the Jewish lawyer Tertullus in Acts 24, the Hebrew equivalent of Nazarenes, Notzrim, occurs in the Babylonian Talmud, and is still the modern Israeli Hebrew term for Christian. A wide range of beliefs and practices is found across the world among those who call themselves Christian, denominations and sects disagree on a common definition of Christianity. Most Baptists and fundamentalists, for example, would not acknowledge Mormonism or Christian Science as Christian, in fact, the nearly 77 percent of Americans who self-identify as Christian are a diverse pluribus of Christianities that are far from any collective unity. The identification of Jesus as the Messiah is not accepted by Judaism, the term for a Christian in Hebrew is נוּצְרי, a Talmudic term originally derived from the fact that Jesus came from the Galilean village of Nazareth, today in northern Israel. Adherents of Messianic Judaism are referred to in modern Hebrew as יְהוּדִים מָשִׁיחַיים, the term Nasara rose to prominence in July 2014, after the Fall of Mosul to the terrorist organization Islamic State of Iraq and the Levant. The nun or ن— the first letter of Nasara—was spray-painted on the property of Christians ejected from the city, where there is a distinction, Nasrani refers to people from a Christian culture and Masihi is used by Christians themselves for those with a religious faith in Jesus. In some countries Nasrani tends to be used generically for non-Muslim Western foreigners, another Arabic word sometimes used for Christians, particularly in a political context, is Ṣalībī from ṣalīb which refers to Crusaders and has negative connotations
8.
Bible
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The Bible is a collection of sacred texts or scriptures that Jews and Christians consider to be a product of divine inspiration and a record of the relationship between God and humans. Many different authors contributed to the Bible, what is regarded as canonical text differs depending on traditions and groups, a number of Bible canons have evolved, with overlapping and diverging contents. The Christian Old Testament overlaps with the Hebrew Bible and the Greek Septuagint, the New Testament is a collection of writings by early Christians, believed to be mostly Jewish disciples of Christ, written in first-century Koine Greek. These early Christian Greek writings consist of narratives, letters, among Christian denominations there is some disagreement about the contents of the canon, primarily the Apocrypha, a list of works that are regarded with varying levels of respect. Attitudes towards the Bible also differ amongst Christian groups and this concept arose during the Protestant Reformation, and many denominations today support the use of the Bible as the only source of Christian teaching. With estimated total sales of over 5 billion copies, the Bible is widely considered to be the book of all time. It has estimated sales of 100 million copies, and has been a major influence on literature and history, especially in the West. The English word Bible is from the Latin biblia, from the word in Medieval Latin and Late Latin. Medieval Latin biblia is short for biblia sacra holy book, while biblia in Greek and it gradually came to be regarded as a feminine singular noun in medieval Latin, and so the word was loaned as a singular into the vernaculars of Western Europe. Latin biblia sacra holy books translates Greek τὰ βιβλία τὰ ἅγια ta biblia ta hagia, the word βιβλίον itself had the literal meaning of paper or scroll and came to be used as the ordinary word for book. It is the diminutive of βύβλος byblos, Egyptian papyrus, possibly so called from the name of the Phoenician sea port Byblos from whence Egyptian papyrus was exported to Greece, the Greek ta biblia was an expression Hellenistic Jews used to describe their sacred books. Christian use of the term can be traced to c.223 CE, bruce notes that Chrysostom appears to be the first writer to use the Greek phrase ta biblia to describe both the Old and New Testaments together. The division of the Hebrew Bible into verses is based on the sof passuk cantillation mark used by the 10th-century Masoretes to record the verse divisions used in oral traditions. The oldest extant copy of a complete Bible is an early 4th-century parchment book preserved in the Vatican Library, the oldest copy of the Tanakh in Hebrew and Aramaic dates from the 10th century CE. The oldest copy of a complete Latin Bible is the Codex Amiatinus and he states that it is not a magical book, nor was it literally written by God and passed to mankind. In Christian Bibles, the New Testament Gospels were derived from traditions in the second half of the first century CE. Riches says that, Scholars have attempted to reconstruct something of the history of the oral traditions behind the Gospels, the period of transmission is short, less than 40 years passed between the death of Jesus and the writing of Marks Gospel. This means that there was time for oral traditions to assume fixed form
9.
Jesus
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In Christology, the Person of Christ refers to the study of the human and divine natures of Jesus Christ as they co-exist within one person. There is no discussion in the New Testament regarding the dual nature of the Person of Christ as both divine and human. Hence, since the days of Christianity theologians have debated various approaches to the understanding of these natures. In the period following the Apostolic Age, specific beliefs such as Arianism and Docetism were criticized. On the other end of the spectrum, Docetism argued that Jesus physical body was an illusion, docetic teachings were attacked by St. Ignatius of Antioch and were eventually abandoned by proto-orthodox Christians. However, after the First Council of Nicaea in 325 the Logos, historically in the Alexandrian school of christology, Jesus Christ is the eternal Logos paradoxically humanized in history, a divine Person who became enfleshed, uniting himself to the human nature. The views of these schools can be summarized as follows, Alexandria, Antioch, Logos assumes a specific human being The First Council of Ephesus in 431 debated a number of views regarding the Person of Christ. At the same gathering the council debated the doctrines of monophysitism or miaphysitism. The council rejected Nestorianism and adopted the term hypostatic union, referring to divine, the language used in the 431 declaration was further refined at the 451 Council of Chalcedon. However, the Chalcedon creed was not accepted by all Christians, because Saint Augustine died in 430 he did not participate in the Council of Ephesus in 431 or Chalcedon in 451, but his ideas had some impact on both councils. On the other hand, the major theological figure of the Middle Ages. The Third Council of Constantinople in 680 held that both divine and human wills exist in Jesus, with the divine will having precedence, leading and guiding the human will. John Calvin maintained that there was no element in the Person of Christ which could be separated from the person of The Word. Calvin also emphasized the importance of the Work of Christ in any attempt at understanding the Person of Christ, the study of the Person of Christ continued into the 20th century, with modern theologians such as Karl Rahner and Hans von Balthasar. Balthasar argued that the union of the human and divine natures of Christ was achieved not by the absorption of human attributes, thus in his view the divine nature of Christ was not affected by the human attributes and remained forever divine
10.
Luke the Evangelist
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Luke the Evangelist is one of the Four Evangelists—the four traditionally ascribed authors of the canonical Gospels. The New Testament mentions Luke briefly a few times, and the Pauline epistle to the Colossians refers to him as a doctor, Christians since the faiths early years have regarded him as a saint. He is believed to have been a martyr, reportedly as having been hanged in an olive tree, though some believe otherwise. Many scholars believe that Luke was a Greek physician who lived in the Greek city of Antioch in Ancient Syria, though other scholars. Bart Koet for instance considered it as widely accepted that the theology of Luke–Acts points to a gentile Christian writing for a gentile audience, gregory Sterling though, claims that he was either a Hellenistic Jew or a god-fearer. His earliest notice is in Pauls Epistle to Philemon—Philemon 1,24 and he is also mentioned in Colossians 4,14 and 2Timothy 4,11, two works commonly ascribed to Paul. He had become a disciple of the apostle Paul and later followed Paul until his martyrdom, having served the Lord continuously, unmarried and without children, filled with the Holy Spirit he died at the age of 84 years. If one accepts that Luke was in fact the author of the Gospel bearing his name and also the Acts of the Apostles, the we section of Acts continues until the group leaves Philippi, when his writing goes back to the third person. This change happens again when the returns to Philippi. There are three we sections in Acts, all following this rule, Luke never stated, however, that he lived in Troas, and this is the only evidence that he did. The composition of the writings, as well as the range of vocabulary used, a quote in the Letter of Paul to the Colossians differentiates between Luke and other colleagues of the circumcision. 10 My fellow prisoner Aristarchus sends you his greetings, as does Mark,11 Jesus, who is called Justus, also sends greetings. These are the only Jews among my co-workers for the kingdom of God,14 Our dear friend Luke, the doctor, and Demas send greetings. This comment has traditionally caused commentators to conclude that Luke was a Gentile, if this were true, it would make Luke the only writer of the New Testament who can clearly be identified as not being Jewish. However, that is not the only possibility, although Luke is considered likely to be a Gentile Christian, some scholars believe him to be a Hellenized Jew. The phrase could just as easily be used to differentiate between those Christians who strictly observed the rituals of Judaism and those who did not. Lukes presence in Rome with the Apostle Paul near the end of Pauls life was attested by 2 Timothy 4,11, Only Luke is with me. In the last chapter of the Book of Acts, widely attributed to Luke, we find several accounts in the first person also affirming Lukes presence in Rome including Acts 28,16, And when we came to Rome
11.
Acts of the Apostles
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The Acts of the Apostles, often referred to simply as Acts, is the fifth book of the New Testament, it tells of the founding of the Christian church and the spread of its message to the Roman Empire. Acts and the Gospel of Luke make up a work, Luke–Acts, by the same anonymous author. The first part, the Gospel of Luke, tells how God fulfilled his plan for the salvation through the life, death, and resurrection of Jesus of Nazareth. Acts continues the story of Christianity in the 1st century, beginning with Jesuss Ascension to Heaven, the early chapters, set in Jerusalem, describe the Day of Pentecost and the growth of the church in Jerusalem. Initially the Jews are receptive to the Christian message, but soon turn against the followers of Jesus. Rejected by the Jews, under the guidance of the Apostle Peter the message is taken to the Gentiles. The later chapters tell of Pauls conversion, his mission in Asia Minor and the Aegean, and finally his imprisonment in Rome, the title Acts of the Apostles was first used by Irenaeus in the late 2nd century. It is not known whether this was a title or one invented by Irenaeus, it does seem clear, however. The Gospel of Luke and Acts make up a work which scholars call Luke–Acts. The author is not named in either volume. )He admired Paul, the earliest possible date for the composition of Acts is set by the events with which it ends, Pauls imprisonment in Rome c.63 AD, but an early date is now rarely put forward. In either case there is evidence that it was still being revised well into the 2nd century. Luke aligned his work, Luke–Acts, to the narratives which many others had written, Acts, the second part, is widely thought of as a history, but it lacks exact analogies in Hellenistic or Jewish literature. The title Acts of the Apostles would seem to identify it with the telling of the deeds and achievements of great men. By and large the sources for Acts can only be guessed at, but Luke would have had access to the Septuagint, the gospel of Mark and the collection of sayings of Jesus called the Q source. )There are also points of contacts with 1 Peter, the Letter to the Hebrews, and 1 Clement. Other sources can only be inferred from internal evidence—the traditional explanation of the three we passages, for example, is that they represent eye-witness accounts, the search for such inferred sources was popular in the 19th century, but by the mid-20th it had largely been abandoned. Acts was read as a history of the early church well into the post-Reformation era. The mid-19th century scholar Ferdinand Baur suggested that Luke had re-written history to present a united Peter and Paul, Baur continues to have enormous influence, but today there is less interest in determining Lukes historical accuracy than in understanding his theological program. Luke was written to be read aloud to a group of Jesus-followers gathered in a house to share the Lords supper, the author assumes an educated Greek-speaking audience, but directs his attention to specifically Christian concerns rather than to the Greco-Roman world at large
12.
Codex Vaticanus 354
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Codex Vaticanus, designated by S or 028, ε1027, formerly called Codex Guelpherbytanus, is a Greek manuscript of the four Gospels which can be dated to a specific year instead of an estimated range. The colophon of the lists the date as 949. This manuscript is one of the four oldest New Testament manuscripts dated in this manner, the codex contains 235 parchment leaves, with complete text of the four Gospels. The text is written in two columns per page,27 lines per page, 15-17 letters per line and it is written in large, oblong, and compressed uncial letters. It has no breathings and accents, the nomina sacra are written in an abbreviated way. The text is divided according to the κεφαλαια, whose numbers are given at the margin, there is also a division according to the smaller Ammonian sections, with references to the Eusebian Canons. It contains the Epistula ad Carpianum, lists of the κεφαλαια before each Gospel and it contains many later corrections, and margin notes predominantly added by later hand. It also includes neumes, and it is one of the oldest manuscript with neumes, the writing is large oblong and compressed, and appears Slavic. The Greek text of this codex is a representative of the Byzantine text-type in close relationship to the codices Codex Mosquensis II, kurt Aland placed it in Category V. It belongs to the textual family K1, the spurious texts of Luke 22,43.44, John 5,4, and Pericope Adultera are marked by asterisks as questionable texts. In John 8,1 it reads επορευετο instead of επορευθη, the name of the scribe was Michael, a monk, who finished his work in the month of March, the fifth day, the sixth hour, the year 6457, the seventh indiction. The manuscript was examined and described by Bianchini and it was collated with some errors by Birch in 1781-1783, but collators in his day rarely noticed orthographical forms. Tischendorf in 1866 corrected the collation of Birch, tischendorf states that facsimile of Bianchini was coarsely executed, he made another for himself. The codex currently is located in Rome, Codex Vaticanus 354, S at the Encyclopedia of Textual Criticism
13.
Koine Greek
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It was based mainly on Attic and related Ionic speech forms, with various admixtures brought about through dialect levelling with other varieties. Koine Greek displayed a wide spectrum of different styles, ranging from more conservative literary forms to the vernaculars of the time. As the dominant language of the Byzantine Empire, it developed further into Medieval Greek, Koine Greek remained the court language of the Byzantine Empire until its dissolution in 1453, while Medieval and eventually Modern Greek were the everyday language. Literary Koine was the medium of much of post-classical Greek literary and scholarly writing, such as the works of Plutarch, Koine is also the language of the Christian New Testament, of the Septuagint, and of most early Christian theological writing by the Church Fathers. In this context, Koine Greek is also known as Biblical, New Testament and it continues to be used as the liturgical language of services in the Greek Orthodox Church. The word koinē is the Greek word for common, and is understood as referring to the common dialect. The word is pronounced /kɔɪˈneɪ/, /ˈkɔɪneɪ/ or /kiːˈniː/ in US English, the pronunciation of the word in Koine gradually changed from Greek pronunciation, to Greek pronunciation. Its pronunciation in Modern Greek is, the term was applied in several different senses by ancient scholars. Others chose to refer to Koine as the Alexandrian dialect or the dialect of Alexandria, the former was often used by modern classicists. Koine Greek arose as a dialect within the armies of Alexander the Great. Under the leadership of Macedon, their newly formed common variety was spoken from the Ptolemaic Kingdom of Egypt to the Seleucid Empire of Mesopotamia and it replaced existing ancient Greek dialects with an everyday form that people anywhere could understand. The passage into the period, known as Medieval Greek. The post-Classical period of Greek thus refers to the creation and evolution of Koine Greek throughout the entire Hellenistic, the linguistic roots of the Common Greek dialect had been unclear since ancient times. During the Hellenistic period, most scholars thought of Koine as the result of the mixture of the four main Ancient Greek dialects, ἡ ἐκ τῶν τεττάρων συνεστῶσα. The view accepted by most scholars today was given by the Greek linguist Georgios Hatzidakis, who showed that, despite the composition of the Four, the stable nucleus of Koine Greek is Attic. In other words, Koine Greek can be regarded as Attic with the admixture of elements especially from Ionic, the degree of importance of the non-Attic linguistic elements on Koine can vary depending on the region of the Hellenistic World. The literary Koine of the Hellenistic age resembles Attic in such a degree that it is mentioned as Common Attic. Koine Greek was therefore considered a form of Greek which was not worthy of attention
14.
Papyrus 69
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Papyrus 69 is a small fragment from the Gospel of Luke dating to the 3rd century. This fragment omits the entire detailed content of Jesus’ prayer in Luke 22, at Luke 22,61 Peter is looking. Claire Clivaz has suggested that P69 should be regarded as a witness to a Marcionite edition of Lukes Gospel, the Greek text of this codex is a representative of the Western text-type. According to Aland text is free, characteristic of precursors of the D-text. Betrachtung zu P69 und 0171, Miscellànea papirològica Ramo Roca-Puig, S. Janeras, Barcelona,1987, head, Peter M. Christology and Textual Transmission, Reverential Alterations in the Synoptic Gospels, Novum Testamentum, Vol.35, Fasc. Lobel E. C. H. Roberts, E. G. Turner, barns, Oxyrhynchus Papyri XXIV, London 1957, pp. 1–4. A new transcription of POxy 2383, NovT50, pp. 351–57, comfort, Philip W. David P. Barrett. The Text of the Earliest New Testament Greek Manuscripts, münster, Institute for New Testament Textual Research
15.
Codex Vaticanus
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The Codex Vaticanus is one of the oldest extant manuscripts of the Greek Bible, one of the four great uncial codices. The Codex is named after its place of conservation in the Vatican Library and it is written on 759 leaves of vellum in uncial letters and has been dated palaeographically to the 4th century. The manuscript became known to Western scholars as a result of correspondence between Erasmus and the prefects of the Vatican Library, portions of the codex were collated by several scholars, but numerous errors were made during this process. The Codexs relationship to the Latin Vulgate was unclear and scholars were initially unaware of the Codexs value and this changed in the 19th century when transcriptions of the full codex were completed. It was at point that scholars realised the text differed significantly from the Textus Receptus. Most current scholars consider the Codex Vaticanus to be one of the best Greek texts of the New Testament, until the discovery by Tischendorf of the Sinaiticus text, the Codex was unrivaled. It was extensively used by Westcott and Hort in their edition of The New Testament in the Original Greek in 1881, the most widely sold editions of the Greek New Testament are largely based on the text of the Codex Vaticanus. Codex Vaticanus originally contained a complete copy of the Septuagint, lacking only 1-4 Maccabees. The original 20 leaves containing Genesis 1, 1–46, 28a and Psalm 105, 27–137,2 Kings 2, 5–7, 10-13 are also lost because of a tear to one of the pages. This order differs from that followed in Codex Alexandrinus and these missing leaves were supplemented by a 15th-century minuscule hand and are catalogued separately as the minuscule Codex 1957. Possibly some apocryphal books from the New Testament were included at the end, as it is also possible that Revelation was not included. Luke 17,36,22, 43–44, John 5,4, Pericope Adulterae, Acts 8,37,15,34,24,7,28,29, Romans 16,24. Mark 10,7 – καὶ προσκολληθήσεται πρὸς τὴν γυναῖκα αὐτοῦ, as in codices Sinaiticus, Codex Athous Lavrensis,892, ℓ48, Sinaitic Palimpsest, Mark 10,19 – μη αποστερησης omitted but added by a later corrector. Omission is supported by the manuscripts, P75, Sinaiticus, L, f1700 vg syrs copsa, bo, Luke 23,34 – And Jesus said, Father forgive them, they know not what they do. This omission is supported by the manuscripts P75, Sinaiticusa, D*, W, Θ,0124,1241,27,49 the Codex contains added text, ἄλλος δὲ λαβὼν λόγχην ἒνυξεν αὐτοῦ τὴν πλευράν, καὶ ἐξῆλθεν ὖδορ καὶ αἳμα. This reading was derived from John 19,34 and occurs in other manuscripts of the Alexandrian text-type, the number of the quires is often found in the margin. Originally it must have composed of 830 parchment leaves. Currently, the Old Testament consists of 617 sheets and the New Testament of 142 sheets, the parchment is fine and thin
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Codex Sinaiticus
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Codex Sinaiticus or Sinai Bible is one of the four great uncial codices, an ancient, handwritten copy of the Greek Bible. The codex is a historical treasure. The codex is an Alexandrian text-type manuscript written in the 4th century in uncial letters on parchment, current scholarship considers the Codex Sinaiticus to be one of the best Greek texts of the New Testament, along with the Codex Vaticanus. Until the discovery by Constantin von Tischendorf of the Sinaiticus text, the Codex Sinaiticus came to the attention of scholars in the 19th century at Saint Catherines Monastery in the Sinai Peninsula, with further material discovered in the 20th and 21st centuries. Although parts of the codex are scattered across four libraries around the world, most of the manuscript is today vested in the British Library in London, since its discovery, study of the Codex Sinaiticus has proven to be extremely useful to scholars for critical studies of biblical text. While large portions of the Old Testament are missing, it is assumed that the codex contained the whole of both Testaments. About half of the Greek Old Testament survived, along with a complete New Testament, the entire Deuterocanonical books, the codex consists of parchment, originally in double sheets, which may have measured about 40 by 70 cm. The whole codex consists, with a few exceptions, of quires of eight leaves, each line of the text has some twelve to fourteen Greek uncial letters, arranged in four columns with carefully chosen line breaks and slightly ragged right edges. When opened, the eight columns thus presented to the reader have much the appearance as the succession of columns in a papyrus roll. The poetical books of the Old Testament are written stichometrically, in two columns per page. The codex has almost 4,000,000 uncial letters, the work was written in scriptio continua with neither breathings nor polytonic accents. Occasional points and a few ligatures are used, though nomina sacra with overlines are employed throughout, some words usually abbreviated in other manuscripts, are in this codex written in both full and abbreviated forms. The following nomina sacra are written in abbreviated forms, ΘΣ ΚΣ ΙΣ ΧΣ ΠΝΑ ΠΝΙΚΟΣ ΥΣ ΑΝΟΣ ΟΥΟΣ ΔΑΔ ΙΛΗΜ ΙΣΡΛ ΜΗΡ ΠΗΡ ΣΩΡ. Almost regularly, a plain iota is replaced by the diphthong, e. g. ΔΑΥΕΙΔ instead οf ΔΑΥΙΔ, ΠΕΙΛΑΤΟΣ instead of ΠΙΛΑΤΟΣ, ΦΑΡΕΙΣΑΙΟΙ instead of ΦΑΡΙΣΑΙΟΙ. Each rectangular page has the proportions 1.1 to 1, if the gutters between the columns were removed, the text block would mirror the pages proportions. Typographer Robert Bringhurst referred to the codex as a piece of craftsmanship. The folios are made of vellum parchment primarily from calf skins, most of the quires or signatures contain four leaves, save two containing five. It is estimated that the hides of about 360 animals were employed for making the folios of this codex, as for the cost of the material, time of scribes and binding, it equals the lifetime wages of one individual at the time
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Codex Bezae
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The Codex Bezae Cantabrigensis, designated by siglum Dea or 05, δ5, is a codex of the New Testament dating from the 5th century written in an uncial hand on vellum. It contains, in both Greek and Latin, most of the four Gospels and Acts, with a fragment of 3 John. Written one column per page, the codex contains 406 extant parchment leaves measuring 26 x 21.5 cm, with the Greek text on the left face, a digital facsimile of the codex is available from Cambridge University Library, which holds the manuscript. The first three lines of each book are in red letters, and black and red ink alternate the title of books, as many as eleven people have corrected the manuscript between the sixth and twelfth centuries. The text is written colometrically and is full of hiatus, the Greek text of the codex has some copying errors, e. g. errors of metathesis, in John 1,3, ΕΓΕΝΕΤΟ was changed into ΕΝΕΓΕΤΟ, in Acts 1,9, ΥΠΕΛΑΒΕΝ into ΥΠΕΒΑΛΕΝ. Some from the nomina sacra are written in a form, ΙΗΣ, ΧΡΣ, ΠΑΡ, ΣΤΗ, but not for μητερ, υιος, σωτηρ, ανθρωπος, ουρανος, δαυιδ, Ισραηλ, Ιηρουσαλημ. The place of origin of the codex is still disputed, both France and southern Italy have been suggested, the manuscript is believed to have been repaired at Lyon in the ninth century, as revealed by a distinctive ink used for supplementary pages. It was closely guarded for many centuries in the library of St Irenaeus at Lyon. The manuscript was consulted, perhaps in Italy, for disputed readings at the Council of Trent and it remains in the Cambridge University Library. John Mill collated and Wettstein transcribed the text of the codex, both did their editions of the Greek Testament, but they both did their work carelessly. A much better collation was made about 1732 by John Dickinson, frederick Henry Ambrose Scrivener edited the text of the codex in 1864 and in 1899. The importance of the Codex Bezae is such that a colloquium held at Lunel, Herault, papers discussed the many questions it poses to our understanding of the use of the Gospels and Acts in early Christianity, and of the text of the New Testament. Aside from this one Greek manuscript it is found in Old Latin versions — as seen in the Latin here — and in Syriac, Bezae is the principal Greek representative of the Western text-type. The manuscript demonstrates the latitude in the tradition that could still be found in the 5th and 6th centuries. There is no consensus on the problems the Greek text presents. Issues of conformity have dogged the usage of the Codex Bezae in biblical scholarship, some of the outstanding features, Matthew 16, 2b–3 is present and not marked as doubtful or spurious. One of the endings of Mark is given. Luke 22, 43f and Pericope de adultera are present and not marked as spurious or doubtful, John 5,4 is omitted, and the text of Acts is nearly 8% longer than the generally received text
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Codex Washingtonianus
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The codex is a book of 187 leaves of 20. 5–21 cm by 13-14.5 cm with painted wooden covers, consisting of 26 quires. The text is written in one column per page,30 lines per page, there are numerous corrections made by the original scribe and a few corrections dating to the late 5th or 6th century. John 1, 1-5,11 is a replacement of a presumably damaged folio and it is missing Mark 15, 13-38 and John 14, 26-16,7. The words are written continuously without separation, the rough breathing is used very rarely. Like in Codex Bezae the Gospels follow in Western order, Matthew, John, Luke, the following nomina sacra are used in the Codex, ΘΣ, ΚΣ, ΧΡΣ, ΙΣ, ΠΝΑ, ΑΝΟΣ, ΠΗΡ, ΜΗΡ, ΥΣ, ΔΑΔ, ΙΗΛ. Matthew 16, 2b–3 is present and not marked as doubtful or spurious, Luke 22, 43-44, John 5,4 and the Pericope de adultera are omitted by the scribe. It lacks Matthew 5, 21-22, and Luke 19,25, It contains Matthew 23,14, as do manuscripts 0104,0107,0133,0138, and most other Byzantine mss. The Codex is cited as a consistently cited witness of the first order in the apparatus of the Novum Testamentum Graece. The codex was copied from several different manuscripts and is the work of two scribes. This text was added in the 7th century, probably for replacement of damaged text and it has addition in Mark 1,3, the citation from Is 40,3 is longer. Mark 10,48 is omitted as in codex 1241, in Matthew 1,10 it reads Αμων for Αμως, the reading of the codex agrees with L, f13 and the Byzantine text. Matthew 10,12 It reads λεγοντες ειρηνη τω οικω τουτω instead of αυτην, the reading is used by manuscripts, Sinaiticus*,2, Bezae, Regius, Koridethi, f 11010, it vgcl. Matthew 23,3 has the reading τηρειν τηρειται και ποιειται in basic agreement with Majority Text against the United Bible Societys ποιήσατε καὶ τηρεῖτε, in Μark 13,2 it contains addition και μετα τριων ημερων αλλος αναστησεται ανευ χειρων — D W it. In Mark 9,49 it reads πας γαρ πυρι αλισθησεται – as manuscripts B L Δ f1 f1328565700 ℓ260 syrs copsa, Luke 22, 43-44 omitted, as in codices p75, א*, A, B, T,1071. In Luke 23,34 omitted words, And Jesus said, Father forgive them and this omission is supported by the manuscripts Papyrus 75, Sinaiticusa, B, D*, Θ,0124,1241, a, Codex Bezaelat, syrsin, copsa, copbo. In John 7,1 it reads ου γαρ ειχεν εξουσιαν for ου γαρ ηθελεν, the reading is supported by Old Latin, a, b, ff², l, r1, and by Syriac Curetonian. The ending of Mark in this codex is especially noteworthy because it includes a unique insertion after Mark 16,14, referred to as the Freer Logion. Κακεινοι απελογουντο λεγοντες οτι ο αιων ουτος της ανομιας και της απιστιας υπο τον σαταναν εστιν, δια τουτο αποκαλυψον σου την δικαιοσυνην ηδη, εκεινοι ελεγον τω χριστω
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Codex Alexandrinus
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The Codex Alexandrinus is a fifth-century manuscript of the Greek Bible, containing the majority of the Septuagint and the New Testament. It is one of the four Great uncial codices, along with the Codex Sinaiticus and the Vaticanus, it is one of the earliest and most complete manuscripts of the Bible. Brian Walton assigned Alexandrinus the capital Latin letter A in the Polyglot Bible of 1657 and this designation was maintained when the system was standardized by Wettstein in 1751. Thus, Alexandrinus held the first position in the manuscript list and it derives its name from Alexandria where it resided for a number of years before it was brought by the Eastern Orthodox Patriarch Cyril Lucaris from Alexandria to Constantinople. Then it was given to Charles I of England in the 17th century, until the later purchase of Codex Sinaiticus, it was the best manuscript of the Greek Bible deposited in Britain. Today, it rests along with Codex Sinaiticus in one of the showcases in the Ritblat Gallery of the British Library, a full photographic reproduction of the New Testament volume is available on the British Librarys website. As the text came from different traditions, different parts of the codex are not of equal textual value. The text has been edited several times since the 18th century, the codex is in quarto, and now consists of 773 vellum folios, bound in four volumes. Three volumes contain the Septuagint, Greek version of the Old Testament, the fourth volume contains the New Testament with 31 NT leaves lost. In the fourth volume 1 and 2 Clement are also missing leaves, the codex contains a nearly complete copy of the LXX, including the deuterocanonical books 3 and 4 Maccabees, Psalm 151 and the 14 Odes. The Epistle to Marcellinus attributed to Saint Athanasius and the Eusebian summary of the Psalms are inserted before the Book of Psalms and it also contains all of the books of the New Testament. In addition, the codex contains 1 Clement and the known as 2 Clement. The books of the Old Testament are thus distributed, Genesis —2 Chronicles, Hosea —4 Maccabees, the New Testament books follow in order, Gospels, Acts of the Apostles, General epistles, Pauline epistles, Book of Revelation. Damaged, Gen 14, 14-17,15, 1-5,15, 16-19,16, 6-9, Defects due to leaves, Genesis 1, 20-25,1, 29-2,3, Lev 8,6,7,16, Sirach 50, 21f,51,5. The ornamented colophon of the Epistle to Philemon has been cut out, the manuscript measures 12.6 ×10.4 inches and most of the folios were originally gathered into quires of eight leaves each. In modern times it was rebound into sets of six leaves each, the text in the codex is written in two columns in uncial script, with between 49 and 51 lines per column and 20 to 25 letters per line. The beginning lines of each book are written in red ink, words are written continuously in a large, round and well-formed uncial hand. There are no accents and breathing marks, except a few added by a later hand, the punctuation was written by the first hand
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Codex Ephraemi Rescriptus
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Codex Ephraemi Rescriptus is a fifth-century Greek manuscript of the Bible, sometimes referred to as one of the four great uncials. The manuscript is called Codex Ephraemi Rescriptus because it is a codex, i. e. Manuscripts of this sort, the later text was written in the 12th century. The lower text of the palimpsest was deciphered by biblical scholar and palaeographer Tischendorf in 1840–1843, currently it is housed in the Bibliothèque nationale de France in Paris. 208 leaves of the codex are extant,144 belong to the New Testament and 64 to the Old Testament, the codex measures 12¼ in/31. 4-32.5 cm by 9 in/25. 6-26.4 cm. The text is written in a column per page, 40–46 lines per page. The uncial writing is continuous, with the punctuation consisting only of a single point, the capitals at the beginning sections stand out in the margin as in codices Codex Alexandrinus and Codex Basilensis. The breathings and accents were added by a later hand, the nomina sacra tend to be contracted into three-letter forms rather than the more common two-letter forms. Before the Gospel of Luke and the Gospel of John, a list of κεφαλαια is preserved, but their τιτλοι were apparently not placed in the upper margin of the page as in Codex Alexandrinus. It is possible, however, that the upper margins once contained τιτλοι in red ink which has faded away. The text of the Gospels is accompanied by marginal notations indicating the Ammonian Sections, probably when the codex was pristine, numerals representing the Eusebian Canons were also present in red ink which has completely vanished. There are no divisions in the other books. The Pericope Adulterae was almost certainly not included in Codex C when it was in pristine condition, the two leaves which contained John 7, 3–8,34 are not extant. The text of Mark 16, 9–20 is included in Codex C on folio 148r and it is difficult to determine whether Luke 22, 43-44 Christs agony at Gethsemane was originally in the text of Codex C, the leaves that contained the surrounding verses are not extant. Lacunae Gospel of Matthew,1, 1–2,5, 15–7,5,17, 26–18,28,22, 21–23,17,24, 10–45,25, 30–26,22,27, 11–46,28, 15-fin. Epistle to the Romans,1, 1–3,2, 5–3,21,9, 6–10,15,11, 31–13,10, First Epistle to the Corinthians,1, 1–2,7, 18–9,6,13, 8–15,40, Second Epistle to the Corinthians,1, 1–2,10, 8-fin. Epistle to the Galatians,1, 1–20 Epistle to the Ephesians,1, 1–2,18,4, Epistle to the Philippians,1, 1–22,3, 5-fin. Epistle to the Colossians,1, 1–2, First Epistle to the Thessalonians,1,1,2, Second Epistle to the Thessalonians lost First Epistle to Timothy,1, 1–3,9,5, 20-fin. Second Epistle to Timothy,1, 1–2, Epistle to Titus,1, 1–2 Epistle to Philemon, 1–2 Epistle to the Hebrews,1, 1–2,4,7, 26–9,15,10, 24–12,15, Epistle of James,1, 1–2,4, 2-fin
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Chapters and verses of the Bible
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The Bible is a compilation of many shorter books written at different times by a variety of authors, and later assembled into the biblical canon. All but the shortest of these books have been divided into chapters, generally a page or so in length, since the mid-16th century, each chapter has been further divided into verses of a few short lines or sentences. Sometimes a sentence spans more than one verse, as in the case of Ephesians 2, 8–9, as the chapter and verse divisions were not part of the original texts, they form part of the paratext of the Bible. The Jewish divisions of the Hebrew text differ at various points from those used by Christians, some chapter divisions also occur in different places, e. g.1 Chronicles 5, 27–41 in Hebrew Bibles is numbered as 1 Chronicles 6, 1–15 in Christian translations. The original manuscripts did not contain the chapter and verse divisions in the form familiar to modern readers. In antiquity Hebrew texts were divided into paragraphs that were identified by two letters of the Hebrew alphabet, peh פ indicated an open paragraph that began on a new line, while Samekh ס indicated a closed paragraph that began on the same line after a small space. These two letters begin the Hebrew words open and closed, and are, themselves, open פ, the earliest known copies of the Book of Isaiah from the Dead Sea Scrolls used parashot divisions, although they differ slightly from the Masoretic divisions. The Hebrew Bible was also divided into larger sections. In Israel the Torah were divided into 154 sections so that they could be read aloud in weekly worship over the course of three years. In Babylonia it was divided into 53 or 54 sections so it could be read through in one year, the New Testament was divided into topical sections known as kephalaia by the fourth century. Eusebius of Caesarea divided the gospels into parts that he listed in tables or canons, neither of these systems corresponds with modern chapter divisions. Chapter divisions, with titles, are found in the 9th century Tours manuscript. 3, the so-called Bible of Rorigo, Archbishop Stephen Langton and Cardinal Hugo de Sancto Caro developed different schemas for systematic division of the Bible in the early 13th century. It is the system of Archbishop Langton on which the chapter divisions are based. While chapter divisions have become universal, editions of the Bible have sometimes been published without them. Such editions, which typically use thematic or literary criteria to divide the biblical books instead, include John Lockes Paraphrase and Notes on the Epistles of St. One of the most frequent of these was a type of punctuation. Most attribute these to Rabbi Isaac Nathan ben Kalonymuss work for the first Hebrew Bible concordance around 1440, the first person to divide New Testament chapters into verses was Italian Dominican biblical scholar Santi Pagnini, but his system was never widely adopted
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Bargain of Judas
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The Bargain of Judas is a biblical episode related to the life of Jesus which is recorded in all three Synoptic Gospels, Matthew 26, 14–16, Mark 14, 10–11 and Luke 22, 1–6. It relates how Judas Iscariot made a bargain with the Jewish chief priests to betray Jesus, so they counted out for him thirty silver coins. From then on Judas watched for an opportunity to him over. The prophetic text of Zechariah 11,12, in most English translations, uses the word weighed, Then I said to them, If it seems right to you, give me my wages, the Gospel of Mark and the Gospel of Luke mention no price. Then Satan entered Judas, called Iscariot, one of the Twelve, and Judas went to the chief priests and the officers of the temple guard and discussed with them how he might betray Jesus. They were delighted and agreed to give him money and he consented, and watched for an opportunity to hand Jesus over to them when no crowd was present. In the New Testament Jesus is later betrayed in the Kiss of Judas incident, the Bargain of Judas is considered one of the seven key episodes that relate to the events of the week of the Crucifixion of Jesus. Chronology of Jesus Gospel harmony Jesus predicts his betrayal Kiss of Judas Life of Jesus in the New Testament
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Last Supper
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The Last Supper is the final meal that, in the Gospel accounts, Jesus shared with his Apostles in Jerusalem before his crucifixion. The Last Supper is commemorated by Christians especially on Maundy Thursday, the Last Supper provides the scriptural basis for the Eucharist, also known as Holy Communion or The Lords Supper. The First Epistle to the Corinthians contains the earliest known mention of the Last Supper, during the meal Jesus predicts his betrayal by one of the Apostles present, and foretells that before the next morning, Peter will deny knowing him. Scholars have looked to the Last Supper as the source of early Christian Eucharist traditions, others see the account of the Last Supper as derived from 1st-century eucharistic practice as described by Paul in the mid-50s. The term Last Supper does not appear in the New Testament, most Protestants use the term Lords Supper, stating that the term last suggests this was one of several meals and not the meal. The term Lords Supper refers both to the event and the act of Holy Communion and Eucharistic celebration within their liturgy. Evangelical Protestants also use the term Lords Supper, but most do not use the terms Eucharist or the word Holy with the name Communion, the Eastern Orthodox use the term Mystical Supper which refers both to the biblical event and the act of Eucharistic celebration within liturgy. The last meal that Jesus shared with his disciples is described in all four canonical Gospels and this meal later became known as the Last Supper. The Last Supper was likely a retelling of the events of the last meal of Jesus among the early Christian community, after the meal, Jesus is betrayed, arrested, tried, and then crucified. In Matthew 26, 24-25, Mark 14, 18-21, Luke 22, 21-23 and John 13, 21-30 during the meal and it would be better for him if he had not been born. In Matthew 26, 23-25 and John 13, 26-27, Judas is specifically identified as the traitor. In the Gospel of John, when asked about the traitor, Jesus states, “It is the one to whom I will give this piece of bread when I have dipped it in the dish. ”Then, dipping the piece of bread, he gave it to Judas, the son of Simon Iscariot. As soon as Judas took the bread, Satan entered into him, in the course of the Last Supper, Jesus divides up some bread, says a prayer, and hands the pieces of bread to his disciples, saying this is my body. He then takes a cup of wine, offers another prayer, and hands it around, saying this is my blood of the everlasting covenant, finally, according to Paul and Luke, he tells the disciples do this in remembrance of me. This event has been regarded by Christians of most denominations as the institution of the Eucharist, there is recorded celebration of the Eucharist by the early Christian community in Jerusalem. The institution of the Eucharist is recorded in the three Synoptic Gospels and in Pauls First Epistle to the Corinthians, the words of institution differ slightly in each account. In addition, Luke 22, 19b-20 is a text which does not appear in some of the early manuscripts of Luke. Some scholars, therefore, believe that it is an interpolation, a comparison of the accounts given in the Gospels and 1 Corinthians is shown in the table below, with text from the ASV
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Eucharist
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The Eucharist /ˈjuːkərɪst/ is a Christian rite that is considered a sacrament in most churches. Through the Eucharistic celebration Christians remember Christs sacrifice of himself on the cross, the elements of the Eucharist, bread and wine, are consecrated on an altar and consumed thereafter. Communicants may speak of receiving the Eucharist, as well as celebrating the Eucharist, Christians generally recognize a special presence of Christ in this rite, though they differ about exactly how, where, and when Christ is present. While all agree there is no perceptible change in the elements, Catholics believe that they actually become the body. Some Protestants view the Eucharist as an ordinance in which the ceremony is not as a specific channel of divine grace. Do this in remembrance of me, the term Eucharist is that by which the rite is referred by the Didache, Ignatius of Antioch and Justin Martyr. Today, the Eucharist is the still used by Eastern Orthodox, Oriental Orthodox, Catholics, Anglicans, Presbyterians. Other Protestant denominations rarely use this term, preferring either Communion, one remains hungry, another gets drunk. Communion or Holy Communion are used by some groups originating in the Protestant Reformation to mean the entire Eucharistic rite. The term Communion is derived from Latin communio, which translates Greek κοινωνία in 1 Corinthians 10,16, the bread which we break, is it not the communion of the body of Christ. The phrase appears five times in the New Testament in contexts which, according to some and it is the term used by the Plymouth Brethren. The Blessed Sacrament and the Blessed Sacrament of the Altar are common terms used by Catholics, Lutherans and some Anglicans for the consecrated elements, Sacrament of the Altar is in common use also among Lutherans. In The Church of Jesus Christ of Latter-day Saints the term The Sacrament is used of the rite. Among the many terms used in the Catholic Church are Holy Mass, the Memorial of the Passion, Death and Resurrection of the Lord, the Holy Sacrifice of the Mass. The term Mass is probably derived from the fact that the Roman rite celebrates the Eucharist with unleavened bread and this explains why the Eastern Catholic Liturgies are never referred to as the Mass. Eastern rite Liturgies are celebrated with leavened bread, although the prevailing theory is that it is derived from the Latin word missa, a word used in the concluding formula of Mass in Latin, Ite, missa est. The reverse is more likely. The word dismissal probably came about because the Mass signaled the time for the Catechumens to leave, thus, the term Misa came to imply a mission, because at the end of the Mass the congregation are sent out to serve Christ
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Denial of Peter
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The Denial of Peter refers to three acts of denial of Jesus by the Apostle Peter as described in all four Gospels of the New Testament. Following the arrest of Jesus, Peter denied knowing him thrice, Peter then began to cry bitterly. This final incident is known as the Repentance of Peter, the emotional turmoil and turbulent emotions behind Peters denial and later repentance have been the subject of major works of art for centuries. Examples include Caravaggios Denial of Saint Peter, which is now at the Metropolitan Museum of Art, the incidents have also inspired segments in various films related to the life and death of Jesus Christ as well as references in musical works, both religious and secular. According to the Gospel of Matthew, Peter replied, Even if all fall away on account of you, I tell you the truth, Jesus answered, This very night, before the rooster crows, you will disown me three times. But Peter declared, Even if I have to die with you, and all the other disciples said the same. Later that night, Jesus was arrested, the first denial to a servant girl in Luke 22, 54-57 is as follows, Then they seized him and led him away, bringing him into the high priests house. Peter followed at a distance and when they had kindled a fire in the middle of the courtyard and had sat down together, Peter sat down with them, a servant girl saw him seated there in the firelight. She looked closely at him and said, This man was with him, woman, I dont know him, he said. The second denial to the girl in Mark 14, 69-70 is, When the servant girl saw him there, she said again to those standing around. Then he began to call down curses on himself and he swore to them, Then Peter remembered the word Jesus had spoken, Before the rooster crows, you will disown me three times. And he went outside and wept bitterly, the Gospel of Luke 22, 59-62 describes the moment of the last denial as follows, About an hour later another asserted, Certainly this fellow was with him, for he is a Galilean. Peter replied, Man, I dont know youre talking about. Just as he was speaking, the rooster crowed, the Lord turned and looked straight at Peter. Then Peter remembered the word the Lord had spoken to him, Before the rooster crows today, and he went outside and wept bitterly. The Gospel of John 18, 13-27 describes the account of the three denials as follows, Simon Peter and another disciple were following Jesus. Because this disciple was known to the high priest, he went with Jesus into the high priest’s courtyard, the other disciple, who was known to the high priest, came back, spoke to the girl on duty there and brought Peter in. You are not one of his disciples, are you, the girl at the door asked Peter
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Agony in the Garden
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The Agony in the Garden of Gethsemane refers to the events in the life of Jesus as recorded in the New Testament, between the Farewell Discourse at the conclusion of the Last Supper and Jesus arrest. According to all four Gospels, immediately after the Last Supper, each Gospel offers a slightly different account regarding narrative details. The gospels of Matthew and Mark identify this place of prayer as Gethsemane, Jesus was accompanied by three Apostles, Peter, John and James, whom he asked to stay awake and pray. He moved a stones throw away from them, where He felt overwhelming sadness and anguish, nevertheless, let it be as you, not I, would have it. Then, a little later, He said, If this cup cannot pass by. He said this three times, checking on the three apostles between each prayer and finding them asleep. He commented, The spirit is willing, but the flesh is weak, an angel came from heaven to strengthen him. During his agony as he prayed, his sweat was as it were great drops of falling down upon the ground. At the conclusion of the narrative, Jesus accepts that the hour has come for him to be betrayed, in Roman Catholic tradition the Agony in the Garden is the first Sorrowful Mystery of the Rosary and the First Station of the Scriptural Way of The Cross. Catholic tradition includes specific prayers and devotions as acts of reparation for the sufferings of Jesus during His Agony and these Acts of Reparation to Jesus Christ do not involve a petition for a living or dead beneficiary, but aim to repair the sins against Jesus. Some such prayers are provided in the Raccolta Catholic prayer book also includes prayers as Acts of Reparation to the Virgin Mary. Catholic tradition holds that the sweating of blood was literal and not figurative, in the Catholic tradition, Matthew 26,40 is the basis of the Holy Hour devotion for Eucharistic adoration. In the Gospel of Matthew, Then he said to them, My soul is sorrowful even to death, remain here. And he came to the disciples and found them sleeping and in Matthew 26,40 he asked Peter, So, an orchestral reprise is heard after the crucifixion in the form of John Nineteen, Forty-One. Holy Hour Life of Jesus in the New Testament Christs agony at Gethsemane
27.
Arrest of Jesus
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The arrest of Jesus is a pivotal event recorded in the canonical gospels. The event ultimately leads, in the Gospel accounts, to Jesus crucifixion, the arrest led immediately to his trial before the Sanhedrin, during which they condemned him to death and handed him to Pilate the following morning. In Christian theology, the events from the Last Supper until the crucifixion and resurrection of Jesus are referred to as the Passion, in the New Testament, all four Gospels conclude with an extended narrative of Jesus arrest, trial, crucifixion, burial, and resurrection. In each Gospel, these five events in the life of Jesus are treated with more detail than any other portion of that Gospels narrative. Scholars note that the reader receives an almost hour-by-hour account of what is happening, once there, he is described as leaving the group so that he can pray privately. The synoptics state that Jesus asked God that his burden be taken from him, Luke states that an angel appeared and strengthened Jesus, who then returned to his disciples. At that point, Judas gave Jesus a kiss, as a sign to those that had accompanied Judas as to who Jesus was. Having been identified, the officers arrested Jesus, although one of Jesus disciples thought to them with a sword. The Gospel of John specifies that it had been Simon Peter who had cut off the ear of Malchus, the servant of Caiaphas, Luke adds that Jesus healed the wound. John, Matthew, and Luke state that Jesus criticized the violent act, in Matthew, Jesus made the well known statement all who live by the sword, shall die by the sword. The account in the Gospel of John differs from that of the synoptics, chronology of Jesus Life of Jesus in the New Testament Brown, Raymond E. An Introduction to the New Testament Doubleday 1997 ISBN 0-385-24767-2 Brown, the New Jerome Biblical Commentary Prentice Hall 1990 ISBN 0-13-614934-0 Kilgallen, John J. A Brief Commentary on the Gospel of Mark Paulist Press 1989 ISBN 0-8091-3059-9 Miller, Robert J. Editor The Complete Gospels Polebridge Press 1994 ISBN 0-06-065587-9
28.
Mocking of Jesus
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The mocking of Jesus occurred several times, after his trial and before his crucifixion according to the canonical gospels of the New Testament. It is considered part of Jesus passion, according to the gospel narratives, Jesus had predicted that he would be mocked. The mocking of Christ took place in three stages, immediately following his trial, immediately following his condemnation by Pontius Pilate, the New Testament narratives of Jesus being mocked are filled with irony, while the mockery focuses on Jesus prophetic and kingly roles. After Jesus condemnation by the Sanhedrin, some spat on him and he was blindfolded and beaten, and then mocked, Prophesy. This was done by men who held Jesus. Green suggests that Jesus suffers the mockery that is typical of prophets, susan R. Garrett sees Marks inclusion of the mockery as an example of irony, since Jesus is indeed a prophet, at the very moment his prophecy that Peter would deny him was being fulfilled. The prophetic assignment is not always portrayed as positive in the Bible, after his condemnation by Pontius Pilate, Jesus was flogged and mocked by Roman soldiers. They then knelt before him and said, Hail, king of the Jews and this was done as a mockery of Jesus kingship. After this, they spat on him and struck him on the head with the staff repeatedly, Peter Leithart notes that at the end of the scene, the soldiers reverse the whole coronation with an anti-coronation. They spit in contempt instead of kneeling in reverence, pull the scepter from Jesus’ hand and beat His crowned head with it, strip off the scarlet robe and replace it with Jesus’ own robe. Leithart goes on to suggest that, at point, the Romans remove the veil of irony and reveal what they really think about the Jews. In fact, the irony operates on two levels, james L. Luke 23,11 also mentions that Herod and his soldiers ridiculed and mocked him. Jesus was also mocked while he was on the cross, according to Mark 15,30, this was done by the chief priests and the teachers of the law. The chief priests and the teachers of the law started mocking Jesus while he was crucified and were making fun of him saying, He saved others, but he can’t save himself. Luke 23, 36-37 mentions mocking by Roman soldiers, The soldiers also mocked him, coming up and offering him sour wine, and saying, If you are the King of the Jews, save yourself. In Matthew 27,42 people, priest and the elders mock Jesus, and shout at him while he is hanging on the cross, He saved others, let Him save Himself if He is the Christ, the chosen of God. According to Luke 23,39, one criminal on his left who hung there together with Jesus on the cross, hurled insults at Jesus, Arent you the Messiah. Thus, whereas the first stage involves mockery by Jews, and the second stage mockery by gentiles, Leithart notes that at this point Jews and Gentiles, governors and criminals, scribes and commoners, all humanity joins in a single chorus of blasphemy
29.
Sanhedrin trial of Jesus
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In the New Testament, the Sanhedrin trial of Jesus refers to the trial of Jesus before the Sanhedrin following his arrest in Jerusalem and prior to his dispensation by Pontius Pilate. It is an event reported by all four Canonical gospels of the New Testament, although Johns Gospel does not explicitly mention a Sanhedrin trial in this context. Jesus is generally quiet, does not mount a defense, and rarely responds to the accusations, the Jewish leaders then take Jesus to Pontius Pilate, the governor of Roman Judaea, and ask that he be tried for claiming to be the King of the Jews. The trial as depicted in the Gospel accounts is temporally placed informally on Thursday night, in the narrative of the canonical gospels, after the betrayal and arrest of Jesus, he is taken to the Sanhedrin. From a historical perspective, in the era in which the narrative is set, in the four canonical gospels, Jesus was tried and condemned by a majority of the Sanhedrin members, although at least one member, Joseph of Arimathea, dissented from this decision. Jesus was mocked and beaten and condemned for making the claim of being the Son of God, although the Gospel accounts vary with respect to some of the details, they agree on the general character and overall structure of the trials of Jesus. Matthew 26,57 states that Jesus was taken to the house of Caiaphas the High Priest, where the scribes, Matthew 27,1 adds that, the next morning, the priests held another meeting. Luke 22,54 states that Jesus was taken to the priests house. It is added in 22,66 that, as soon as it was day, in John 18, 12-14, however, Jesus is first taken to Annas, the father-in-law of Caiaphas, who was the high priest at that time. Annas is believed to have been the high priest. In 18,24, Jesus is sent from Annas to Caiaphas the high priest, Luke 22,61 states that as Jesus was bound and standing at the priests house Peter was in the courtyard. Jesus turned and looked straight at him, and Peter remembered the words Jesus had spoken to him, Before the rooster crows today, you will disown me three times. In the Gospel accounts, Jesus speaks very little, and gives very infrequent and indirect answers to the questions of the priests, in Matthew 26,62, the lack of response from Jesus prompts the high priest to ask him, Answerest thou nothing. In the Gospel accounts, the men that hold Jesus at the priests house mock, blindfold, insult and beat him, at times slapping him. Mark 14,61 states that the high priest then asked Jesus, Art thou the Christ, and Jesus said I am, at which point the high priest tore his own robe in anger and accused Jesus of blasphemy. In Matthew 26,63, the high priest asks, tell us whether you are the Christ, Jesus responds You have said it, prompting the High Priest to tear his own robe, breaking Mosaic Law. In Luke 22,67, Jesus is asked, If thou art the Christ, but he said unto them, If I tell you, ye will not believe. But, in 22,70, when asked Are you then the Son of God, Jesus answers You say that I am, affirming the title Son of God
30.
Revised Standard Version
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The Revised Standard Version is an English-language translation of the Bible published in several parts during the mid-20th century. The RSV is a revision of the American Standard Version authorized by the copyright holder, the RSV posed the first serious challenge to the popularity of the King James Version. In 1928, the International Council of Religious Education acquired the copyright to the ASV, a panel of 32 scholars was assembled for that task. Also, the Council hoped to set up a translation committee in Great Britain, as had been the case with the RV and ASV. Funding for the revision was assured in 1936 by a made with the publisher Thomas Nelson & Sons that gave Thomas Nelson & Sons the exclusive rights to print the new version for ten years. The Committee determined that, since the work would be a revision of the Standard Bible, the translation panel used the 17th edition of the Nestle-Aland Greek text for the New Testament and the traditional Hebrew Masoretic Text for the Old Testament. In the Book of Isaiah, they sometimes followed readings found in the newly discovered Dead Sea Scrolls, the RSV New Testament was published on February 11,1946. In his presentation speech to the ICRE, Luther Weigle, dean of the committee, explained that he wanted the RSV to supplement and not supplant the KJV. In 1950, the ICRE merged with the Federal Council of Churches to form the National Council of the Churches of Christ in the USA, the former ICRE became the new Councils Division of Christian Education, and the NCC became the RSVs official sponsor. After a thorough examination and approximately 80 changes to the New Testament text, the NCC authorized the RSV Bible for publication in 1951. The very first copy of the RSV Bible to come off the press was presented by Weigle to an appreciative President Harry S. Truman on September 26, four days before it was released to the general public. There were three key differences between the RSV, and the KJV, RV, and ASV, The translators reverted to the KJV and RVs practice of translating the Tetragrammaton, or the Divine Name, YHWH. In accordance with the 1611 and 1885 versions, the RSV translated it as LORD or GOD, a change was made in the usage of archaic English for second-person pronouns, thou, thee, thy, and verb forms art, hast, hadst, didst, etc. The KJV, RV, and ASV used these terms for addressing both God and humans, the RSV used archaic English pronouns and verbs only for addressing God, a fairly common practice for Bible translations until the mid-1970s. For the New Testament, the RSV followed the latest available version of Nestles Greek text, whereas the RV and ASV had used the Wescott and Hort Greek text, and the KJV had used the Textus receptus. The RSV New Testament was well received, but reactions to the Old Testament were varied, critics claimed that the RSV translators had translated the Old Testament from a non-Christian perspective. Such critics further claimed that other views, including those of the New Testament, were not considered, the focus of the controversy was the RSVs translation of the Hebrew word עַלְמָה in Isaiah 7,14 as young woman rather than the traditional Christian translation of virgin. Of the seven appearances of ʿalmāh, the Septuagint translates only two of them as parthenos, virgin, by contrast, the word בְּתוּלָה appears some 50 times, and the Septuagint and English translations agree in understanding the word to mean virgin in almost every case
31.
Church of Saint Peter in Gallicantu
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Church of Saint Peter in Gallicantu is a Roman Catholic church located on the eastern slope of Mount Zion, just outside the Old City of Jerusalem. The church takes its name from the Latin word Gallicantu, meaning cocks-crow and this is in commemoration of Peters triple rejection of Jesus. A Byzantine shrine dedicated to Peters repentance was erected on this spot in 457 AD, the chapel was rebuilt by Crusaders in 1102 and given its present name. After the fall of Jerusalem the church fell into ruin and was not rebuilt until 1931. Today a golden rooster protrudes prominently from the roof in honor of its biblical connection. This spot is believed to be the location of the High Priest Caiaphas palace. According to the Pilgrim of Bordeaux in his Itinerarium Burdigalense. going up from the Pool of Siloe to Mount Zion one would come across the House of the Priest Caiaphas, the entrance to the church is from a parking lot located above the main level of the church. In the courtyard is a statue that depicts the events of the denial and include its figures, the cock, the woman. The inscription includes the passage, But he denied him, saying Woman. The entrance itself is flanked by wrought iron covered with biblical bas reliefs. To the right are two Byzantine-era mosaics found during excavation, these were most likely part of the floor of the fifth-century shrine, the main sanctuary contains large, multi-colored mosaics portraying figures from the New Testament. Perhaps the most striking feature of the interior is the ceiling, the fourteen Stations of the Cross also line the walls and are marked with simple crosses. Beneath the upper church is a chapel which incorporates stone from ancient grottos inside its walls, down a hole in the center of the sanctuary one can see caves that may have been part of the Byzantine shrine. These walls are engraved with crosses left by fifth-century Christians, on an even lower level there is a succession of caves from the Second Temple period. On the north side of the church is an ancient staircase that leads down towards the Kidron Valley and this may have been a passage from the upper city to the lower city during the first temple period. Many Christians believe that Jesus followed this path down to Gethsemane the night of his arrest, the church belongs to the Assumptionist Fathers, a French order established in 1887 and named for Marys Assumption into heaven. The Order has its headquarters in Jerusalems monumental Hostelry of Our Lady of France, built in 1889
32.
Gethsemane
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Gethsemane is a garden at the foot of the Mount of Olives in Jerusalem, most famous as the place where Jesus prayed and his disciples slept the night before his crucifixion. Gethsemane appears in Greek of the Gospel of Matthew and the Gospel of Mark as Γεθσημανή, the name is derived from the Aramaic ܓܕܣܡܢ, meaning oil press. Matthew and Mark call it χωρἰον, a place or estate, the Gospel of John says Jesus entered a garden with his disciples. According to the New Testament it was a place that Jesus and his disciples customarily visited, there are four locations claimed to be the place where Jesus prayed on the night he was betrayed. The Church of All Nations overlooking a garden with the Rock of the Agony, the location near the Tomb of the Virgin to the north. The Greek Orthodox location to the east, the Russian Orthodox orchard, next to the Church of Maria Magdalene by an orchard. The Latins, however, have within the last few years succeeded in gaining sole possession, the Greeks have invented another site a little to the north of it. My own impression is that both are wrong, I am inclined to place the garden in the secluded vale several hundred yards to the north-east of the present Gethsemane. All of the foregoing is based on tradition and the conflating of the synoptic accounts of Mark. Mark and Matthew record that Jesus went to a called the oil press. Modern scholarship acknowledges that the location of Gethsemane is unknown, according to Luke 22, 43–44, Jesus anguish on the Mount of Olives was so deep that his sweat was as it were great drops of blood falling down to the ground. According to the Eastern Orthodox Church tradition, Gethsemane is the garden where the Virgin Mary was buried and was assumed into heaven after her dormition on Mount Zion, the Garden of Gethsemane became a focal site for early Christian pilgrims. It was visited in 333 by the anonymous Pilgrim of Bordeaux, in his Onomasticon, Eusebius of Caesarea notes the site of Gethsemane located at the foot of the Mount of Olives, and he adds that the faithful were accustomed to go there to pray. Eight ancient olive trees growing in the Latin site of the garden may be 900 years old, a study conducted by the National Research Council of Italy in 2012 found that several olive trees in the garden are amongst the oldest known to science. Dates of 1092,1166 and 1198 AD were obtained by carbon dating from older parts of the trunks of three trees, DNA tests show that the trees were originally planted from the same parent plant. This could indicate attempt to keep the lineage of an older species intact, then again the three trees tested could have been sprouts reviving from the older roots. However Bernabei writes, “All the tree trunks are hollow inside so that the central, in the end, only three from a total of eight olive trees could be successfully dated. The dated ancient olive trees do, however, not allow any hypothesis to be made with regard to the age of the five giant olive trees. ”Babcox said that the roots of the oldest trees are possibly much older
33.
Hematidrosis
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Hematidrosis, also called blood sweat, is a very rare condition in which a human sweats blood. The term is from Greek haima/haimatos αἷμα, αἵματος meaning blood, blood usually oozes from the forehead, nails, umbilicus, and other skin surfaces. In addition, oozing from mucocutaneous surfaces causing nosebleeds, blood stained tears, the episodes may be proceeded by intense headache and abdominal pain and are usually self-limiting. In some conditions, the fluid is more dilute and appears to be blood-tinged. While the extent of blood loss generally is minimal, hematidrosis also results in the skin becoming extremely tender, hematohidrosis is a condition in which capillary blood vessels that feed the sweat glands rupture, causing them to exude blood, occurring under conditions of extreme physical or emotional stress. It has been suggested that acute fear and extreme stress can cause haematidrosis, investigations also failed to show any vasculitis or skin appendages abnormalities. A2015 case study investigated hematidrosis with a patient who has epilepsy, effect on the body is weakness and mild to moderate dehydration from the severe anxiety and both blood and sweat loss. The condition is rare but there are reports in medical literature of successful treatment with beta blockers with significant reduction in the frequency of spontaneous blood oozing. Atropine sulfate transdermal patches have also used successfully. Favorable results with psychiatric counselling to reduce stress highlight the relationship between psychogenic causes and hematohidrosis, the New Testament indicates that Jesus underwent hematidrosis before the Crucifixion of Jesus, during the Agony in the Garden. These claims are plausible, given that the modern day dermatological research notes the presence of hematidrosis in people awaiting execution and it has also been proposed as a possible explanation for claims associated with stigmata. Leonardo Da Vinci described a soldier who sweated blood before battle, the phenomenon has also been observed in individuals condemned to execution, a case occurring during the London blitz, and a case of fear of a storm while sailing, etc
34.
Holy Week
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Holy Week in Christianity is the week just before Easter. In the West, it is also the last week of Lent, and includes Palm Sunday, Holy Wednesday, Maundy Thursday, Good Friday, and Holy Saturday. It does not include Easter Sunday, although traditions observing the Easter Triduum may overlap or displace part of Holy Week or Easter itself within that additional liturgical period, Holy Week in the Christian year is the week immediately before Easter. In this text, abstinence from flesh is commanded for all the days, dionysius Alexandrinus in his canonical epistle, refers to the 91 fasting days implying that the observance of them had already become an established usage in his time. The Codex Theodosianus, however, is explicit in ordering that all actions at law should cease, of the particular days of the great week the earliest to emerge into special prominence was naturally Good Friday. Next came the Sabbatum Magnum with its vigil, which in the church was associated with an expectation that the second advent would occur on an Easter Sunday. Other writings that refer to related traditions of the early Church include, most notably, The Pilgrimage of Etheria, today, in the Western Christian Church, among Lutherans, Anglicans, Methodists, Presbyterians and Roman Catholics, the liturgies used for Holy Week are nearly identical. Holy Week begins with Palm Sunday, which may also be known as Passion Sunday in some denominations, traditionally, Palm Sunday commemorates the Triumphal entry into Jerusalem, one of the few events described in all four canonical gospels. As described in the accounts, Jesuss entry into Jerusalem was noted by the present who shouted praises. In the Roman Rite, before 1955 it was simply as Palm Sunday. From 1955 to 1971 it was called Second Sunday in Passiontide or Palm Sunday, among Lutherans and Anglicans, the day is known as the Sunday of the Passion, Palm Sunday. In many liturgical denominations, to commemorate the Messiahs entry into Jerusalem to accomplish his paschal mystery, immediately following this great time of celebration over the entrance of Jesus into Jerusalem, he begins his journey to the cross. The blessing is followed by a procession or solemn entrance into the church. The Mass or service of worship includes a reading of the Passion. The palms were then blessed with five prayers, and a procession went out of the church and on its return included a ceremony for the reopening of the doors, after this the normal Mass was celebrated. The days between Palm Sunday and Holy Thursday are known as Holy Monday, Holy Tuesday, and Holy Wednesday. Among them On Monday, some observe the anointing of Jesus at Bethany, other events which the Gospels tell of which may have occurred on this day include cursing the fig tree and the Cleansing of the Temple. On Tuesday, some observe Jesus predictions of his own death, as described in, on Wednesday, some observe the story of Judas arranging his betrayal of Jesus with the high priests
35.
Jerusalem
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Jerusalem is a city located on a plateau in the Judaean Mountains between the Mediterranean and the Dead Sea. It is considered a city in the three major Abrahamic religions of Judaism, Christianity and Islam. During its long history, Jerusalem has been destroyed at least twice, besieged 23 times, attacked 52 times, the part of Jerusalem called the City of David was settled in the 4th millennium BCE. In 1538, walls were built around Jerusalem under Suleiman the Magnificent, today those walls define the Old City, which has been traditionally divided into four quarters—known since the early 19th century as the Armenian, Christian, Jewish, and Muslim Quarters. The Old City became a World Heritage Site in 1981, and is on the List of World Heritage in Danger, Modern Jerusalem has grown far beyond the Old Citys boundaries. These foundational events, straddling the dawn of the 1st millennium BCE, the sobriquet of holy city was probably attached to Jerusalem in post-exilic times. The holiness of Jerusalem in Christianity, conserved in the Septuagint which Christians adopted as their own authority, was reinforced by the New Testament account of Jesuss crucifixion there, in Sunni Islam, Jerusalem is the third-holiest city, after Mecca and Medina. As a result, despite having an area of only 0, outside the Old City stands the Garden Tomb. Today, the status of Jerusalem remains one of the issues in the Israeli–Palestinian conflict. During the 1948 Arab–Israeli War, West Jerusalem was among the captured and later annexed by Israel while East Jerusalem, including the Old City, was captured. Israel captured East Jerusalem from Jordan during the 1967 Six-Day War and subsequently annexed it into Jerusalem, one of Israels Basic Laws, the 1980 Jerusalem Law, refers to Jerusalem as the countrys undivided capital. All branches of the Israeli government are located in Jerusalem, including the Knesset, the residences of the Prime Minister and President, the international community does not recognize Jerusalem as Israels capital, and the city hosts no foreign embassies. Jerusalem is also home to some non-governmental Israeli institutions of importance, such as the Hebrew University. In 2011, Jerusalem had a population of 801,000, of which Jews comprised 497,000, Muslims 281,000, a city called Rušalim in the Execration texts of the Middle Kingdom of Egypt is widely, but not universally, identified as Jerusalem. Jerusalem is called Urušalim in the Amarna letters of Abdi-Heba, the name Jerusalem is variously etymologized to mean foundation of the god Shalem, the god Shalem was thus the original tutelary deity of the Bronze Age city. The form Yerushalem or Yerushalayim first appears in the Bible, in the Book of Joshua, according to a Midrash, the name is a combination of Yhwh Yireh and the town Shalem. The earliest extra-biblical Hebrew writing of the word Jerusalem is dated to the sixth or seventh century BCE and was discovered in Khirbet Beit Lei near Beit Guvrin in 1961. The inscription states, I am Yahweh thy God, I will accept the cities of Judah and I will redeem Jerusalem, or as other scholars suggest, the mountains of Judah belong to him, to the God of Jerusalem
36.
Ministry of Jesus
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The Gospel of Luke states that Jesus was about 30 years of age at the start of his ministry. A chronology of Jesus typically has the date of the start of his ministry estimated at around AD 27–29, Jesus Early Galilean ministry begins when after his Baptism, he goes back to Galilee from his time in the Judean desert. The Major Galilean ministry which begins in Matthew 8 includes the commissioning of the Twelve Apostles, the Final Galilean ministry begins after the death of John the Baptist as Jesus prepares to go to Jerusalem. In the Later Judean ministry Jesus starts his journey to Jerusalem through Judea. As Jesus travels towards Jerusalem, in the Later Perean ministry, about one third the way down from the Sea of Galilee along the River Jordan, the Final ministry in Jerusalem is sometimes called the Passion Week and begins with Jesus triumphal entry into Jerusalem. The gospels provide more details about the final ministry than the other periods, the gospel accounts place the beginning of Jesus ministry in the countryside of Roman Judea, near the River Jordan. Jesuss Baptism is generally considered the beginning of his ministry and the Last Supper with his disciples in Jerusalem as the end, however, some authors also consider the period between the Resurrection and the Ascension part of the ministry of Jesus. Luke 3,23 states that Jesus was about 30 years of age at the start of his ministry, there have been different approaches to estimating the date of the start of the ministry of Jesus. In the New Testament, the date of the Last Supper is very close to the date of the crucifixion of Jesus, scholarly estimates for the date of the crucifixion generally fall in the range AD 30-36. The three Synoptic Gospels refer to just one passover during his ministry, while the Gospel of John refers to three passovers, suggesting a period of three years. However, the Synoptic gospels do not require a ministry that lasted one year. The gospels present John the Baptists ministry as the precursor to that of Jesus, John 1,28 specifies the location where John was baptizing as Bethany beyond the Jordan. This is not the village Bethany just east of Jerusalem, but the town Bethany, first-century historian Flavius Josephus also wrote in the Antiquities of the Jews that John the Baptist was imprisoned and then killed in Machaerus on the border of Perea. Assuming that there were two incidences of Cleansing of the Temple, which was located in Jerusalem, a reference to an early Judean ministry may be John 2. The Early Galilean ministry begins when Jesus goes back to Galilee from the Judean desert, after rebuffing the temptation of Satan. In this early period, Jesus preaches around Galilee and, in Matthew 4, 18-20, his first disciples encounter him, begin to travel with him and eventually form the core of the early Church. The Gospel of John includes Marriage at Cana as the first miracle of Jesus taking place in early period of ministry. A few villages in Galilee have been suggested as the location of Cana, the return of Jesus to Galilee follows the arrest of John the Baptist
37.
Sanhedrin
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The Sanhedrin was an assembly of twenty-three to seventy-one men appointed in every city in the Land of Israel. Judges in ancient Israel were the leaders and Teachers of the nation of Israel. The Mishnah arrives at the number based on an exegetical derivation. The minimum size of a community is 10 men, one more is required to achieve a majority, but a simple majority cannot convict, and so an additional judge is required. Finally, a court should not have a number of judges to prevent deadlocks. This court dealt with religious matters. The Great Sanhedrin was made up of a Nasi, who functioned as head or representing president, but was not a member of the court, an Av Beit Din, the chief of the court, and sixty-nine general members. In the Second Temple period, the Great Sanhedrin met in the Hall of Hewn Stones in the Temple in Jerusalem, the court convened every day except festivals and Shabbat. In the late 3rd century, to persecution, its authoritative decisions were issued under the name of Beit HaMidrash. Historically, the last binding decision of the Great Sanhedrin appeared in 358 CE, the Great Sanhedrin was dissolved after continued persecution by the Eastern Roman Empire and aspiring Christendom. Over the centuries, there have been attempts to revive the institution, such as the Grand Sanhedrin convened by Napoleon Bonaparte and modern attempts in Israel. The Hasmonean court in the Land of Israel, presided over by Alexander Jannaeus, king of Judea until 76 BCE, the exact nature of this early Sanhedrin is not clear. It may have been a body of sages or priests, or a political, legislative, only after the destruction of the Second Temple was the Sanhedrin made up only of sages. In the Second Temple period, the Great Sanhedrin met in the Hall of Hewn Stones in the Temple in Jerusalem, the court convened every day except festivals and Shabbat. After the destruction of the Second Temple in 70, the Sanhedrin was re-established in Yavneh with reduced authority, the seat of the Patriarchate moved to Usha under the presidency of Gamaliel II in 80 CE. In 116 it moved back to Yavneh, and then back to Usha. Rabbinic texts indicate that following the Bar Kokhba revolt, southern Galilee became the seat of learning in the Land of Israel. This region was the location of the court of the Patriarch which was situated first at Usha, then at Bet Shearim, later at Sepphoris and finally at Tiberias
38.
Mark 14
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Mark 14 is the fourteenth chapter of the Gospel of Mark in the New Testament of the Christian Bible. It contains Jesus anointing by a woman, the Last Supper and it then begins the Passion, with the garden of Gethsemane, Judas betrayal and Jesus arrest, followed by Jesus trial before the Sanhedrin and Peters three denials of Jesus. Mark states that the Passover was two days away, if the Passover was on Friday then this happened on Wednesday and is celebrated by Christians as Holy Wednesday. Mark says that Jesus was in Bethany relaxing at the home of Simon the Leper, simons relationship to Jesus is not explored, but they must have been friends as this seems a social visit. Mark also states that the priests were looking for a sly way to arrest Jesus. They however determine not to do it during the feast because they were afraid that the people would riot and it is however after the feast that they do end up arresting him. An unnamed woman, who has a very expensive jar of perfume, made out of pure nard according to Mark, comes and breaks the jar the perfume is in. Some unnamed people there get angry and say that this is a waste as the perfume could have sold for 300 denarii. Jesus however is pleased with her and rebukes her critics, Why are you bothering her and she has done a beautiful thing to me. The poor you will always have with you, and you can help them any time you want, but you will not always have me. She poured perfume on my body beforehand to prepare for my burial, I tell you the truth, wherever the gospel is preached throughout the world, what she has done will also be told, in memory of her. The anticipation of widespread audiences might mean the book was intended for wide distribution, there is no time to anoint him when he is taken down from the cross and his body is not there for the women to anoint three days later. Some have objected to the statement that the poor will always exist, Jesus foreshadows his death and this is the last anointing, an expensive one at that, that he will receive. Mark states in 1,1 that his book is The good news of Jesus the anointed, the woman understands Jesus importance more than do the other people there. It is also a signal to the reader that as Jesus is being anointed for burial the plot against him will succeed, Judas then leaves and goes to the priests and gives up Jesus. The priests are so grateful that they pay Judas for his service, according to Matthew the payment was thirty silver coins. Mark then says that Judas looked for the time to betray Jesus. The Roman Catholic Church holds that this incident occurred on Saturday as John says, Mark does not state Judas reason for betraying Jesus, but has this occur immediately after the anointing, perhaps showing a causal link
39.
John 18
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John 18 is the eighteenth chapter of the Gospel of John in the New Testament of the Christian Bible. It records the events on the day of the crucifixion of Jesus Christ, the book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that John composed this Gospel. The original text is written in Koine Greek and this chapter is divided into 40 verses. Events recorded in this took place in Jerusalem. John 18,1 begins, When Jesus had spoken these words, He went out with His disciples over the Brook Kidron, where there was a garden, and Judas, who betrayed Him, also knew the place, for Jesus often met there with His disciples. Some translations instead open with When He had finished praying or similar words, matthew 26,36 and Mark 14,32 name the garden as Gethsemane but the garden is unnamed here. Judas is now called Judas the betrayer or Judas, who is betraying and he comes to this familiar place with troops, a captain and officers and servants of the chief priests and the Pharisees, carrying torches and lanterns and weapons. Anglican bishop Charles Ellicott surmises that Gethsemane might have belonged to a friend or disciple of Jesus. The New American Standard Bible notes that the troops were the Roman cohort whereas Richard Francis Weymouth identified them as a detachment of the Temple police and this was the garrison band from Fort Antonia, at the north-east corner of the Temple. Peter also came with a weapon, Then Simon Peter, having a sword, drew it and struck the high priest’s servant, and cut off his right ear. King James Version Pilate said to Him, “What is truth. ”And when he had said this, he went out again to the Jews, and said to them, “I find no fault in Him at all
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1 Corinthians 11
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1 Corinthians 11 is the eleventh chapter of the First Epistle to the Corinthians in the New Testament of the Christian Bible. It was authored by Paul the Apostle and Sosthenes in Ephesus, in this chapter, Paul writes on the conduct of Christians while worshiping together. The original text is written in Koine Greek, some most ancient manuscripts containing this chapter are, Codex Vaticanus Codex Sinaiticus Codex Alexandrinus Codex Ephraemi Rescriptus. Codex Freerianus Codex Claromontanus Codex Coislinianus This chapter is divided into 34 verses, king James Version Be ye followers of me, even as I also am of Christ. Theologian John Gill suggests that these words more properly close the chapter, than begin a new one. Paul concludes his argument in 1 Corinthians 4 in a way, Therefore I urge you. The Pulpit Commentary restricts Pauls call to imitation, I only ask you to me in points in which I imitate Christ. I praise you, brethren, that you remember me in all things, the Pulpit Commentary suggests that this is probably a reference to the Corinthians letter to Paul referred to already in 1 Corinthians 7,1. Now I praise you, brethren, that ye remember me in all things, but I would have you know, that the head of every man is Christ, and the head of the woman is the man, and the head of Christ is God. Every man praying or prophesying, having his head covered, dishonoureth his head, but every woman that prayeth or prophesieth with her head uncovered dishonoureth her head, for that is even all one as if she were shaven. For if the woman be not covered, let her also be shorn, verses 2-16 have been the source of much confusion for interpreters. In particular, problems come from the question that nature teaches it is a shame for a man to have long hair. Interpretations tend to fall into three informal categories, a minority of current Christians apply the passage universally. In this view, women should cover their heads and men should keep their hair short, as evidence they point to Pauls appeals to arguments that do not change with time, the creation of Adam and Eve, the angels, and Nature itself. Because Pauls arguments do not change, his conclusion should not change either, Therefore, these Christians cover their heads. Some cover only in church or while praying, others cover their heads all the time, several interpretations are taken on nature teaching showing long hair is a covering for woman. The New International Version translates the nature of things instead of simply nature, some interpret that Paul believed culture to be an extension of Nature and therefore he meant that culture taught this. A minority translate the passage as commanding women to uncover their heads and this idea was pioneered by John Lightfoot and expanded by Katharine Bushnell
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Wikisource
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Wikisource is an online digital library of free content textual sources on a wiki, operated by the Wikimedia Foundation. Wikisource is the name of the project as a whole and the name for each instance of that project, the projects aims are to host all forms of free text, in many languages, and translations. Originally conceived as an archive to store useful or important historical texts, the project officially began in November 24,2003 under the name Project Sourceberg. The name Wikisource was adopted later that year and it received its own domain name seven months later, the project has come under criticism for lack of reliability but it is also cited by organisations such as the National Archives and Records Administration. The project holds works that are either in the domain or freely licensed, professionally published works or historical source documents, not vanity products. Verification was initially made offline, or by trusting the reliability of digital libraries. Now works are supported by online scans via the ProofreadPage extension, some individual Wikisources, each representing a specific language, now only allow works backed up with scans. While the bulk of its collection are texts, Wikisource as a whole hosts other media, some Wikisources allow user-generated annotations, subject to the specific policies of the Wikisource in question. Wikisources early history included several changes of name and location, the original concept for Wikisource was as storage for useful or important historical texts. These texts were intended to support Wikipedia articles, by providing evidence and original source texts. The collection was focused on important historical and cultural material. The project was originally called Project Sourceberg during its planning stages, in 2001, there was a dispute on Wikipedia regarding the addition of primary source material, leading to edit wars over their inclusion or deletion. Project Sourceberg was suggested as a solution to this, perhaps Project Sourceberg can mainly work as an interface for easily linking from Wikipedia to a Project Gutenberg file, and as an interface for people to easily submit new work to PG. Wed want to complement Project Gutenberg--how, exactly, and Jimmy Wales adding like Larry, Im interested that we think it over to see what we can add to Project Gutenberg. It seems unlikely that primary sources should in general be editable by anyone -- I mean, Shakespeare is Shakespeare, unlike our commentary on his work, the project began its activity at ps. wikipedia. org. The contributors understood the PS subdomain to mean either primary sources or Project Sourceberg, however, this resulted in Project Sourceberg occupying the subdomain of the Pashto Wikipedia. A vote on the name changed it to Wikisource on December 6,2003. Despite the change in name, the project did not move to its permanent URL until July 23,2004, since Wikisource was initially called Project Sourceberg, its first logo was a picture of an iceberg
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Luke 1
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Luke 1 is the first chapter of the Gospel of Luke in the New Testament of the Christian Bible. It is one of the longest chapters in the New Testament and this chapter describes the events leading up to the birth of Jesus. The author of Luke names the recipient, Theophilus, who is most likely a person or could simply mean a fellow believer. Acts of the Apostles, the volume of Luke, begins addressed the same way in 1,1. The title The Gospel of Luke, found in many Bibles, the book containing this chapter is anonymous but early Christian tradition uniformly affirm that Luke composed this Gospel as well as Acts. The original text is written in Koine Greek and it thus claims to be an accurate history, although skeptics would dispute this. It is meant to confirm the things that Theophilus has already been taught about Jesus, Luke clearly states there are other accounts about Jesus circulating and he is aware of them. He also states he is not an eyewitness but belongs to another generation that received its information from eyewitnesses to these events in a previous generation. Some argue Luke thus states that he is getting his information from the disciples and Apostles, sections of Acts however have the author relating events with the author and Paul together, such as 20, 5–7,20, 13–15. According to Robert J. Karris Luke alone of the evangelists introduces his work with a finely crafted, periodic Greek sentence. The first sentence gives the since clause, the clause is given in the first part of the second sentence. Luke uses the word epeidēper to start the book, a word that only occurs here in the Greek Bible. He uses the word kathexēs for orderly account, which would mean a logical, spatial, many scholars have seen parallels between this style and the openings to the Greek histories of Herodotus and Thucydides as well as scientific manuals and treatises of the Hellenistic world. Luke begins to show what he thinks of as the fulfillment of Gods promises and he gives us a description of John the Baptists parents, who he claims were Zechariah, an Abijah Priest, and Elizabeth, a descendant of Aaron. They are both getting old and have no children, Luke says this all occurs during the reign of Herod king of Judea, who almost certainly is Herod the Great. Zechariah is on duty one day and goes into the Temple to light incense, during this time, priests served in the temple once a week twice a year, there being twenty four divisions of priests. Kai egeneto, that he was on duty at the time, some scholars see this as Luke imitating the style of the Septuagint in order to make his book sound like the Jewish scriptures. The majority of modern English translations choose not to include this phrase
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Luke 2
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Luke 2 is the second chapter of the Gospel of Luke in the New Testament. It contains an account of Jesuss birth and an incident from his childhood, verses 1-19 except 2 are commonly read at Nativity plays as part of celebrating Christmas. The accuracy of this date has been disputed by modern scholars. Luke then tells of shepherds working nearby who are visited by an angel who tells them that in Bethlehem, a multitude of the heavenly host appear praising God and saying Glory to God in the highest, and on earth peace. There is some discussion over the part of the sentence the most usual modern interpretations being. The ASV has for example. among men in whom he is well pleased, which corresponds to the third reading. The line is the part of the Greater Doxology. The angels then return to heaven and the shepherds go into Bethlehem to see for themselves and find Joseph and Mary, about the angels and Jesus, then return to their flocks. According to Leviticus 12, a woman was ritually unclean for forty days after giving birth to a male child, after this period, Joseph and Mary take Jesus to the Temple to complete Marys ritual purification and to provide the sacrifice specified in the Law of Moses. Luke explicitly says that Joseph and Mary take the option provided for people in Leviticus 12,8. In the Temple, they meet Simeon and Anna, Simeon had been waiting for the Christ, and believes Jesus is him. And a sword will pierce your own soul too, Anna, an old widowed woman who spent all her time in the temple praying, comes and praises Jesus as well. In vv, 39-40 the family return to Nazareth in Galilee where Jesus grows and becomes strong and he receives Gods favour or grace. Unlike the apocryphal gospels, no stories of Jesus childhood are found in Luke. Verse 40 is echoed in verse 52, the Gospel then provides the only story of Jesuss childhood in the Canonical Gospels. When Jesus is twelve his family travels to Jerusalem for the Passover festival, then they leave with a large group of their relatives and friends and after a day they realize Jesus is not with them. They go back to Jerusalem and after three days of looking find him in the talking with the temple teachers. His parents scold him for running off, but Jesus replies that they should have known where he was, didnt you know I had to be in my Fathers house
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Luke 3
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Luke 3 is the third chapter of the Gospel of Luke in the New Testament of the Christian Bible. It contains an account of John the Baptist as well as a Genealogy of Jesus, the original text is written in Koine Greek and is divided into 38 verses. Tiberius fifteenth year of rule was AD29 or 30, so if one believes Luke, Luke, like Mark 1, 2-3 Matthew 3,3 and John 1,23 quotes Isaiah 40 but quotes it to the greatest length in reference to John. It is possible that he does this to include the message that. all mankind will see Gods salvation to his Gentile audience. He preaches baptism and repentance, and tells people that their descent from Abraham will not save them from God, the axe is already at the root of the trees, and every tree that does not produce good fruit will be cut down and thrown into the fire. The people ask what they should do and John says share and they ask him if he is the Christ, and he replies I baptize you with water. But one more powerful than I will come, the thongs of whose sandals I am not worthy to untie and he will baptize you with the Holy Spirit and with fire. Also found in Matthew 3,11 Mark 1, 7-8 and John 1, John is then locked up by Herod for rebuking him about his wife Herodias and everything else as well. Luke then tells us then Jesus was one of the many that John baptized, the Holy Spirit appears to him as a dove and tells him You are my Son, whom I love, with you I am well pleased. Which happens in all the gospels, Luke says that. Jesus himself was about thirty years old when he began his ministry. Luke does not state how many years John baptised for but this is when most date the start of Jesuss ministry,29 or 30. He had to be more than thirty years old, as he was born six months before Jesus was born. It is longer and different from Matthews list and it lists Josephs father and thus Jesuss grandfather as Heli, which could be Marys father, as noted in the Talmud. On the other hand, Matthew records the name of Josephs father was Jacob and they then say that Jesuss great grandfather was named Matthat or Matthan, who could be the same person or, as first suggested by Julius Africanus, brothers. The lists then diverge from there, coming together again at David, an Introduction to the New Testament Doubleday 1997 ISBN 0-385-24767-2 Genealogy of Jesus Accessed 7 November 2005 Luke 3 NIV Accessed 7 November 2005
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Luke 4
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Luke 4 is the fourth chapter of the Gospel of Luke in the New Testament of the Christian Bible. It details Jesus three temptations, his rejection at Nazareth, and the start of his mission, Jesus, as in Matthew 4 and Mark 1, travels into the desert and fasts for forty days. He is confronted by Satan, who tempts him with three things, the first is that Satan commands him to turn stones into bread. Jesus replies Man does not live on bread alone, all the kingdoms of the world. And tells Jesus he can have them all if he falls down, Jesus replies with a further quote from Deuteronomy 6,13, It is written, Worship the Lord your God and serve him only. This narrative is found in Matthew 4, 1-11, but in Matthew the order of the second. This was most probably in Q if that hypothesis is correct and this difference in orders presents a challenge for redactional criticism. Luke ends the book in Jerusalem in Luke 24, most scholars believe Matthews order was the order Q used. Luke then says that Satan left Jesus. until an opportune time, Satan appears later in Luke 22, entering Judas to make him betray Jesus and Brown argues at Luke 22,53 when Jesus says to those arresting him But this is your hour — when darkness reigns. The people are amazed at this, but Jesus goes on the rebuke them, no prophet is accepted in his hometown. He tells them how in the time of Elijah only a woman from Sidon was saved, outraged, the people attack him and chase him to the top of a hill and try to throw him off, but Jesus slips away. There are many hills in and around Nazareth, indicating Luke is not unfamiliar with the area and this is perhaps also depicted, though not word for word, in Mark 6, 1-6 and Matthew 13, 53-58. Jesus goes to Capernaum and exorcises a possessed man, the first of Lukes 21 miracles and he goes to Simons house and heals his sick mother-in-law. Mark 1 has this occur after Jesus called his disciples, while Luke puts that event into chapter 5 and he heals more and more people, then retreats to the wilderness for solitary prayer. They come and find him there but he tells them to him in the surrounding towns. This section, Luke 4, 31-44, is almost exactly the same as Mark 1, 21-29 and can also be found in Matthew 8. Physician, heal thyself Related Bible parts, Isaiah 61, Matthew 4, Mark 1 Brown, an Introduction to the New Testament, Doubleday 1997 ISBN 0-385-24767-2 Luke 4 NIV Accessed 8 November 2005 Miller, Robert J. -Editor The Complete Gospels, Polebridge Press 1994 ISBN 0-06-065587-9
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Luke 5
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Luke 5 is the fifth chapter of the Gospel of Luke in the New Testament of the Christian Bible. The chapter relates the recruitment of Jesus first disciples and continues to describe Jesuss teaching and healing ministry, early criticism by the religious authorities is encountered. The original text is written in Koine Greek, afterwards he asks the fishermen to go out fishing again. They are reluctant as they had been unsuccessful during the night before, Jesus then calls Simon and his partners, James and John, the sons of Zebedee, into his ministry, From now on you will be catching people. The story of the calling of the first disciples is also told in Mark 1, 16-20 and Matthew 4, 18-22, Luke also has already revealed that Jesus had healed Simons mother-in-law establishing a link between the two. Luke 4, 38-39. The calling of the first disciples is related in a different manner in Johns Gospel, not in connection with the catch of fish. In the final chapter of Johns Gospel, the evangelist relates a later miraculous catch of fish, at first, they do not recognize him. Then Jesus asks them to fish on the side of the boat. They catch a load and start to recognize who he is. Jesus encounters a leper who falls to his face beseeching him directly, Lord, if thou wilt, Jesus touches him - an unusual gesture as lepers were quarantined according to the Law - and heals him, be thou clean. Jesus asks him to present himself to the priest and this will provide an official confirmation of the healing and, along with an offering, comply with the Law. As Jesus is now followed by many who listen to him and want to be healed, Jesus is teaching with Pharisees and teachers of the Law in attendance. Luke points out that the members of the authorities come from Galilee, Judea. There is a man and his friends bring him to Jesus. When Jesus sees the faith of his friends, he declares that his sins are forgiven, in the eyes of the religious authorities Jesus act of forgiveness represents blasphemy. He knows their thoughts and challenges them, which is easier, anybody could say that he forgives sins. Jesus then commands the man to get up, take his mat, Jesus instantaneous healing proves his authority to forgive sins. The people praise God, but with the seemingly silent presence of the religious authorities Luke has started to set the stage for the growing conflict and this story is also related in Mark 2 in a shorter version
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