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Matthew 13
Matthew 13 is the thirteenth chapter in the Gospel of Matthew in the New Testament section of the Christian Bible. Verses 3 to 52 of this chapter form the third of the five Discourses of Matthew, called the ''Parabolic Discourse'', based on the parables of the Kingdom.''Preaching Matthew's Gospel'' by Richard A. Jensen (1998). . pp. 25 and 158. At the end of the chapter, Jesus is rejected by the people of his hometown, Nazareth. Text The original text was written in Koine Greek. This chapter is divided into 58 verses. Textual witnesses Some early manuscripts containing the text of this chapter are: * Papyrus 103 (~AD 200; extant verses 55–56) *Codex Vaticanus (325–350) *Codex Sinaiticus (330–360) *Codex Bezae (~400) *Codex Washingtonianus (~400) *Codex Ephraemi Rescriptus (~450) *Codex Purpureus Rossanensis (6th century) *Codex Petropolitanus Purpureus (6th century; extant verses 5–32, 42–58) *Codex Sinopensis (6th century; extant verses 7–47, 54–58) Old Testam ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Gospel Of Matthew
The Gospel of Matthew), or simply Matthew. It is most commonly abbreviated as "Matt." is the first book of the New Testament of the Bible and one of the three synoptic Gospels. It tells how Israel's Messiah, Jesus, comes to his people and forms a community of disciples, of how he taught the people through such events as the Sermon on the Mount and its Beatitudes, and how Israel becomes divided and how Jesus condemns this hostile Israel. This culminates in his departure from the Temple and his execution. At this point many people reject Jesus, and on his resurrection he sends the disciples to the gentiles. Matthew seems to emphasize that the Jewish tradition should not be lost in a church that was increasingly becoming gentile. The gospel reflects the struggles and conflicts between the evangelist's community and the other Jews, particularly with its sharp criticism of the scribes and Pharisees with the position that through their rejection of Christ, the Kingdom of God h ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Codex Purpureus Rossanensis
The Rossano Gospels, designated by 042 or Σ (in the Gregory-Aland numbering), ε 18 ( Soden), held at the cathedral of Rossano in Italy, is a 6th-century illuminated manuscript Gospel Book written following the reconquest of the Italian peninsula by the Byzantine Empire. Also known as Codex purpureus Rossanensis due to the reddish-purple (''purpureus'' in Latin) appearance of its pages, the codex is one of the oldest surviving illuminated manuscripts of the New Testament. The manuscript is famous for its prefatory cycle of miniatures of subjects from the '' Life of Christ'', arranged in two tiers on the page, sometimes with small Old Testament prophet portraits below, prefiguring and pointing up to events described in the New Testament scene above. History The manuscript is dated by the INTF to the 6th century. The codex was discovered in 1879 in the sacristy of Rossano Cathedral by Oskar von Gebhardt and Adolf Harnack. On 9 October 2015 in Abu Dhabi, the internation ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Rejection Of Jesus
There are a number of episodes in the New Testament in which Jesus was rejected. Jesus is rejected in Judaism as a failed Jewish messiah claimant and a false prophet by all Jewish denominations. New Testament Hometown rejection In the sixth chapter of the Gospel of Mark there is an account of a visit by Jesus to his hometown together with his followers. On the Sabbath, he enters a synagogue and begins to teach. The account says that many who heard him were 'astounded', and offended, and they asked him "is this not the carpenter, the son of Mary?" It adds that he could do no 'deeds of power there' except to heal a few sick people. Amazed at the community's lack of belief in him, Jesus observes that "Prophets are not without honour, except in their hometown, and among their own kin, and in their own house."Mark 6:1-6 The account which is given in the Gospel of Matthew differs from this account by having those in the synagogue describe Jesus as the "son of the carpenter" and sta ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Jerusalem Bible
''The Jerusalem Bible'' (JB or TJB) is an English translation of the Bible published in 1966 by Darton, Longman & Todd. As a Catholic Bible, it includes 73 books: the 39 books shared with the Hebrew Bible, along with the seven deuterocanonical books as the Old Testament, and the 27 books shared by all Christians as the New Testament. It also contains copious footnotes and introductions. For roughly half a century, the Jerusalem Bible has been the basis of the lectionary for Mass used in Catholic worship throughout much of the English-speaking world outside of North America, though in recent years various Bishops' conferences have begun to transition to more modern translations, including the English Standard Version in the United Kingdom and India and the Revised New Jerusalem Bible in Australia, New Zealand, and Ireland. History In 1943 Pope Pius XII issued an encyclical letter, ''Divino afflante Spiritu'', which encouraged Roman Catholics to translate the scriptures ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Parable Of Drawing In The Net
Parables of Jesus, Jesus' parable of drawing in the net, or the parable of the dragnet, appears in and refers to the Last Judgment, final judgment. This parable is the seventh and last in Matthew 13, which began with the parable of the Sower. It directly follows the Parable of the Pearl, which is about the Kingdom of God. Thus, it links the Kingdom of God with the final judgment—the separation for hell and heaven. Jesus told the parable to his disciples. The parable is also found in three non-canonical gospels: by Clement of Alexandria, in the ''Heliand'' and the Gospel of Thomas. In the Gospel of Thomas, it is referred to as the Parable of the Fisherman. Narrative The parable is as follows: Interpretation Like the parable of the Tares, earlier in Matthew 13, this parable refers to the Last Judgment, final judgment. Here, the imagery is drawn from the separation of edible from inedible fish caught by a net, probably a Seine fishing, seine net. One end of the dragnet is held ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Parable Of The Pearl
The Parable of the Pearl (also called the Pearl of Great Price) is one of the parables of Jesus. It appears in Matthew 13 and illustrates the great value of the Kingdom of Heaven. This is the penultimate parable in Matthew 13, coming just before the Parable of the Dragnet. It immediately follows the Parable of the Hidden Treasure, which has a similar theme. It does not appear in the other synoptic gospels, but a version of this parable does appear in the non-canonical Gospel of Thomas, Saying 76.''Gospel of Thomas''Lamb translationan The parable has been depicted by artists such as Domenico Fetti. The parable reads as follows: Interpretation This parable is generally interpreted as illustrating the great value of the Kingdom of Heaven. Theologian E. H. Plumptre, in Anglican bishop Charles Ellicott's ''Commentary'', notes that: "the caprices of luxury in the Roman empire had given a prominence to pearls, as an article of commerce, which they had never had before, and have prob ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Parable Of The Hidden Treasure
The Parable of the Hidden Treasure is a well known parable of Jesus, which appears in Matthewbr>13:44 and illustrates the great value of the Kingdom of Heaven. It immediately precedes the parable of the Pearl, which has a similar theme. The parable has been depicted by artists such as Rembrandt. Narrative The brief parable of the hidden treasure is as follows: The setting here presupposes that someone has buried a treasure and later died. The current owner of the field is unaware of its existence. The finder, perhaps a farm labourer, is entitled to it, but is unable to conveniently extract it unless he buys the field. For a peasant, such a discovery of treasure represented the "ultimate dream."Craig S. Keener, A Commentary on the Gospel of Matthew', Eerdmans, 1999, , p. 391. Interpretation This parable is interpreted as illustrating the great value of the Kingdom of Heaven, and thus has a similar theme to the parable of the pearl. John Nolland comments that the good fortune ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Parable Of The Leaven
A parable is a succinct, didactic story, in prose or verse, that illustrates one or more instructive lessons or principles. It differs from a fable in that fables employ animals, plants, inanimate objects, or forces of nature as characters, whereas parables have human characters. A parable is a type of metaphorical analogy. Some scholars of the canonical gospels and the New Testament apply the term "parable" only to the parables of Jesus, although that is not a common restriction of the term. Parables such as the parable of the Prodigal Son are important to Jesus's teaching method. Etymology The word ''parable'' comes from the Greek παραβολή (''parabolē''), literally "throwing" (''bolē'') "alongside" (''para-''), by extension meaning "comparison, illustration, analogy." It was the name given by Greek rhetoricians to an illustration in the form of a brief fictional narrative. History The Bible contains numerous parables in the Gospels of the New Testament ( Jesus's ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Parable Of The Mustard Seed
The Parable of the Mustard Seed is one of the shorter parables of Jesus. It appears in Matthew ( 13:31–32), Mark ( 4:30–32), and Luke ( 13:18–19). In the Gospels of Matthew and Luke, it is immediately followed by the Parable of the Leaven, which shares this parable's theme of the Kingdom of Heaven growing from small beginnings. It also appears in the non-canonical Gospel of Thomas (verse 20). Narrative In the Gospel of Matthew the parable is as follows: In the Gospel of Mark: In the Gospel of Luke: Interpretation The plant referred to here (Greek , ) is generally considered to be black mustard, a large annual plant up to tall, but growing from a proverbially small seed (this smallness is also used to refer to faith in Matthew 17:20 and Luke 17:6). According to rabbinical sources, Jews did not grow the plant in gardens, and this is consistent with Matthew's description of it growing in a field. Luke tells the parable with the plant in a garden instead; this is pre ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Parable Of The Tares
The Parable of the Tares or Weeds (KJV: ''tares'', Weymouth New Testament, WNT: ''darnel'', Douay–Rheims Bible, DRB: ''cockle'') is a parables of Jesus, parable of Jesus which appears in . The parable relates how servants eager to pull up weeds were warned that in so doing they would root out the wheat as well and were told to let both grow together until the harvest. Later in Matthew, the weeds are identified with "the children of Satan, the evil one", the wheat with "the children of the Kingdom of heaven (Gospel of Matthew), Kingdom", and the harvest with "the end of the age". A shorter, compressed version of the parable is found without any interpretation in the Biblical apocrypha, apocryphal Gospel of Thomas. Narrative The parable in the Gospel of Matthew goes as follows: Analysis The word translated "tares" in the King James Version is (''zizania''), plural of (''zizanion''). This word is thought to mean Lolium temulentum, darnel (''Lolium temulentum''), a ryegrass whic ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Synoptic Gospels
The gospels of Gospel of Matthew, Matthew, Gospel of Mark, Mark, and Gospel of Luke, Luke are referred to as the synoptic Gospels because they include many of the same stories, often in a similar sequence and in similar or sometimes identical wording. They stand in contrast to Gospel of John, John, whose content is largely distinct. The term ''synoptic'' ( la, synopticus; ) comes via Latin from the Greek , ''synopsis'', i.e. "(a) seeing all together, synopsis"; the sense of the word in English, the one specifically applied to these three gospels, of "giving an account of the events from the same point of view or under the same general aspect" is a modern one. , , , , , . This strong Parallel passage, parallelism among the three gospels in content, arrangement, and specific language is widely attributed to literary interdependence. The question of the precise nature of their literary relationship—the #The synoptic problem, synoptic problem—has been a topic of lively deba ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
