End of the Third Quarter
G.D.O'Bradovich III
October 6, 2019
Mrs. Wood, the ever persistent alumna of a world class university, has stated on numerous occasions, without evidence or arguments, that Yours Truly is of some value both to Apprentices and to various youths that we have encountered. Good taste and social convention prevent us from openly challenging opinions.
This was our planned introduction to our now aborted essay. However, as Fate or Thoth, "Beaky "to his friends, would intervene and provide sufficient evidence to undermine any argument that we, on some, as of yet undefined level, are if not important, then allowed to be privy to certain developments.
The following correspondence between Mrs. Wood and Yours Truly may amuse the Gentle Researcher.
So you're saying I'm right [smiley face] cause I am [smiley face] |
OH NO....
LOL
What I am saying is there is now evidence for your position and I'm not gonna waste my time writing an essay that I can't defend. Maybe I'll put [it] under Apprentice Hunter or Apprentice Colton.
[smiley face]
So I'm right [smiley face] |
Evidence for the our designation of "persistent Mrs. Wood".
It would seem so [smiley face]
By using the conditional word "seem", we provide an example of Yours Truly clinging to the hope that circumstances may change and we may yet snatch victory from the jaws of defeat.
I can say that the course of action they agreed upon has the influence of those "who treat their children as human beings first", which is the highest compliment that I can give.
I'm assuming that compliment was directed towards me |
Yes, you and Mr. Wood.
I won't tell him [smiley face] just kidding... Thank you! |
We publicly posted the following:
"To contemplate or dwell on one's own success ...with smugness"
Mrs. Wood, I ran across this definition of "gloating" and I thought of you.
Mrs. Wood added the GIF of Nicole Richie flipping her hair.
LOLOLOL. I just saw your response on gloating. I'm dying.
We thought this excursion had run its course, however, after a few days, a certain youth returned and related that he stated to his friends that since Yours Truly was privy to the circumstances, no harm would come to inform Sethlon of the outcome. This revelation is the most damaging to our opinion regarding how the youths perceive us and clearly, nay expressly, supports Mrs. Wood's emphatic and repeated statements.
Dear Mrs. Wood,
Your recent correspondence has been brought to my attention.
Please follow the link to find the latest developments concerning our recent exchanges. You may stop reading at the horizontal divider.
I remain
Sethlon
Post Script- Horizontal, as you may recall, is the "left right" lines, not the "up down" lines.
With this unforeseen and torturous segue behind us, we can focus on the "hidden treasures which disclose themselves only after very long, never easy, but always pleasant work."
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The first day of the week cometh Mary Magdalene early, when it was yet dark, unto the sepulchre, and seeth the stone taken away from the sepulchre. John 20:1
The word translated as "week" is Strong's Number G4532 σάββατον is translated as "Sabbath" or "Sabbath day" in 59 of 68 occurrences. Since it was the "first or beginning of the Sabbath" and it was "yet dark", the intermediate conclusion is that this can only mean the arrival at the tomb occured either Friday night or Saturday night.
The previous verse states that an empty tomb was near the site of the crucifixion:
The previous verse states that an empty tomb was near the site of the crucifixion:
Now in the place where he was crucified there was a garden; and in the garden a new sepulchre, wherein was never man yet laid. There laid they Jesus therefore because of the Jews' preparation day; for the sepulchre was nigh at hand. John 19:41-42
In the end of the sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre. And, behold, there was a great earthquake: for the angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it. Matthew 28:1-2
Matthew clearly states that the two women saw an angel roll away [G617, ἀποκυλίω, apokyliō] the covering stone of the tomb.
The first day of the week cometh Mary Magdalene early, when it was yet dark, unto the sepulchre, and seeth the stone taken away from the sepulchre. John 20:1
However, in the Gospel of John, Mary Magdalene sees that the stone was already "taken away" [G142, αἴρω]. This fact suggests that either Mary Magdalene came later, after the stone was removed, or that she is at a different tomb. However, if she came later, then it would not be "yet dark".
And very early in the morning the first day of the week, they ["Mary Magdalene, and Mary the mother of James, and Salome"] came unto the sepulchre at the rising of the sun. And they said among themselves, Who shall roll us away the stone from the door of the sepulchre? And when they looked, they saw that the stone was rolled away: for it was very great. Mark 16:2-4
At "the rising of the sun" after the Sabbath is Sunday morning. The gospel of Mark notes that the stone was "rolled away" [G617].
Now upon the first day of the week, very early in the morning, they came unto the sepulchre, bringing the spices which they had prepared, and certain others with them. And they found the stone rolled away from the sepulchre. Luke 24:1-2
The phrasing "ὄρθρου βαθέος" [(deep in the morning),"very early in the morning"] suggests that it was still dark.
It is not possible to determine the identities the "women" involved. Although "Mary Magdalene and Joanna, and Mary the mother of James, and other women" told the disciples of the resurrection, it is not conclusive that these were the same women who went to the tomb. The synoptic gospels are in agreement that the stone was "rolled away" [G617].
A reasonable conclusion from the foregoing statements is that the tomb in the gospel of Matthew is not the same tomb as described in the other Gospels, as the women saw the angle move the stone and sit upon it. In the Gospel of Mark, the women come to the tomb at the "rising of the sun" and the tomb is found to be opened. In the Gospel of John, Mary Magdalene arrives when it is still dark and the tomb has been opened. Therefore, as Luke and John seem to be in agreement, there are at least three tombs as presented, possibility four tombs, in the canonical Gospels:
It is not possible to determine the identities the "women" involved. Although "Mary Magdalene and Joanna, and Mary the mother of James, and other women" told the disciples of the resurrection, it is not conclusive that these were the same women who went to the tomb. The synoptic gospels are in agreement that the stone was "rolled away" [G617].
A reasonable conclusion from the foregoing statements is that the tomb in the gospel of Matthew is not the same tomb as described in the other Gospels, as the women saw the angle move the stone and sit upon it. In the Gospel of Mark, the women come to the tomb at the "rising of the sun" and the tomb is found to be opened. In the Gospel of John, Mary Magdalene arrives when it is still dark and the tomb has been opened. Therefore, as Luke and John seem to be in agreement, there are at least three tombs as presented, possibility four tombs, in the canonical Gospels:
Matthew-
Mark- Luke- John- |
Women see the angel roll the stone away
At the "rising of the sun", the tomb is open "very early", the tomb is open The tomb is open, yet it is "yet dark" |
In the Gospel of John, Mary Magdalene finds an empty tomb and the only empty tomb mentioned in this gospel is Lazarus' tomb. Lazarus was buried with a "napkin" [G4676; John 11:44] and a "napkin" [G4676; John 20:7] was found at the tomb that Mary Magdalene found while it was "yet dark". These two facts suggest that Mary Magdalene mistakenly went to Lazarus' tomb. This conclusion is consistent with the fact the in the Gospel of Matthew the women saw the angel roll the stone away.
Andrew and Philip
One of the two which ... followed him [John the Baptist], was Andrew, G406 Simon Peter's brother.
John 1:40
The day following Jesus would ... findeth Philip, G5376 and saith unto him, Follow me. Now Philip G5376 was of Bethsaida, the city of Andrew G406 and Peter. Philip G5376 findeth Nathanael, and saith unto him, We have found him, of whom Moses in the law, and the prophets, did write, Jesus of Nazareth, the son of Joseph. And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip G5376 saith unto him, Come and see. John 1:43-46
Nathanael saith unto him, Whence knowest thou me? Jesus answered and said unto him, Before that Philip G5376 called thee, when thou wast under the fig tree, I saw thee. -John 1:48
Jesus says to Andrew and the other disciple "Come and see" [John 1:39] and Philip repeats these words to Nathanael [John 1:46]. This section is the first grouping of Andrew and Philip.
When Jesus then lifted up his eyes... he saith unto Philip, G5376 Whence shall we buy bread, that these may eat? John 6:5
Philip G5376 answered him, Two hundred pennyworth of bread is not sufficient for them, that every one of them may take a little. One of his disciples, Andrew, G406 Simon Peter's brother, saith unto him [Jesus? Philip?], John 6:7-8
This section is the second grouping of Andrew and Philip.
The same came therefore to Philip, G5376 ... saying, Sir, we would see Jesus. Philip G5376 cometh and telleth Andrew: G406 and again Andrew and Philip tell Jesus. John 12:21-22
This section is the third grouping of Andrew and Philip.
Philip G5376 saith unto him, Lord, shew us the Father, and it sufficeth us. Have I been so long time with you, and yet hast thou not known me, Philip? G5376 John 14:8-9
This section is the fourth grouping of Andrew and Philip. In conclusion to this part, Andrew and Philip are always paired in the fourth Gospel.
Simon, Simon Peter, and Peter
One of the two which ... followed him, was Andrew, Simon Peter's brother. -John 1:40
He [Andrew] first findeth his own brother Simon, ... We have found the Messias... -John 1:41
Jesus said, Thou art Simon the son of Jona: thou shalt be called Cephas... -John 1:42
Now Philip was of Bethsaida, the city of Andrew and Peter. -John 1:44
Andrew and Simon Peter are brothers [verses 40 and 41]. Philip, Andrew, and Peter are from Bethsaida. In the fourth gospel, Simon is the son of Jona and is called "Cephas". Also, Simon is not named "Simon Peter" by Jesus, but "Cephas". At least as far as the fourth gospel is concerned, it seems that Simon [called "Cephas"], Simon Peter, and Peter should considered as distinct individuals.
One of his disciples, Andrew, Simon Peter's brother, saith unto him, -John 6:8
Simon Peter answered him, Lord, to whom shall we go? -John 6:68
He spake of Judas Iscariot the son of Simon: for he it was that should betray him... -John 6:71
Judas Iscariot is the son of Simon. In the fourth gospel, Jona begat Simon and Simon begat Judas Iscariot.
Then cometh he [Jesus] to Simon Peter: and Peter saith unto him, Lord, dost thou wash my feet?
-John 13:6
Peter saith unto him [Jesus], Thou shalt never wash my feet. Jesus answered him, If I wash thee not, thou hast no part with me. -John 13:8
Simon Peter saith unto him, Lord, not my feet only, but also my hands and my head. -John 13:9
Peter displays his impulsive nature by interrupting the conversation between Simon Peter and Jesus [verse 8]. Simon Peter responds to Jesus' statement [verse 9].
Simon Peter therefore beckoned to him [the beloved disciple], that he [the beloved disciple] should ask who it should be of whom he spake. -John 13:24
He [the beloved disciple] then lying on Jesus' breast saith unto him, Lord, who is it? -John 13:25
Jesus answered, He it is, to whom I shall give a sop, when I have dipped it. And when he had dipped the sop, he gave it to Judas Iscariot, the son of Simon. -John 13:26
Simon Peter asks the beloved disciple who will betray Jesus [verses 24 and 25]. Judas Iscariot is Simon's son.
Simon Peter said unto him [Jesus], Lord, whither goest thou? Jesus answered him, Whither I go, thou canst not follow me now; but thou shalt follow me afterwards. -John 13:36
Peter said ... Lord, why cannot I follow thee now? I will lay down my life for thy sake. -John 13:37
Jesus answered him [Peter], Wilt thou lay down thy life for my sake? Verily, verily, I say unto thee, The cock shall not crow, till thou hast denied me thrice. -John 13:38
Simon Peter and Peter inquire of Jesus [verse 36 and 37]. Peter, always strong willed, declares his loyalty [verse 37]. Jesus makes a prophecy to Peter [verse 38].
Then Simon Peter having a sword drew it, and smote the high priest's servant, and cut off his right ear. The servant's name was Malchus. -John 18:10
Then said Jesus unto Peter, Put up thy sword into the sheath: the cup which my Father hath given me, shall I not drink it? -John 18:11
Simon Peter attacks Malchus. Peter, always impulsive, is warned by Jesus in the hope of not escalating the situation.
And Simon Peter followed Jesus, and so did another disciple: that disciple was known unto the high priest, and went [συνεισῆλθεν, 3rd person singular] in with Jesus into the palace of the high priest.
-John 18:15
But Peter stood at the door without. Then went out that other disciple, which was known unto the high priest, and spake unto her that kept the door, and brought in Peter. -John 18:16
Then saith the damsel that kept the door unto Peter, Art not thou also one of this man's disciples? He saith, I am not. -John 18:17
And the servants and officers stood there, who had made a fire of coals; for it was cold: and they warmed themselves: and Peter stood with them, and warmed himself. -John 18:18
The "another disciple" that was known to the high priest would know the name of the high priest's servant, Malchus. The other disciple went inside, leaving Simon Peter outside [verse 15]. It is not necessary to state that Simon Peter was left outside, as the reader can conclude this himself. The text then states another fact: Peter was outside [verse 16]. Peter denies being a disciple and warms himself [verses 17 and 18].
And Simon Peter stood and warmed himself. They said therefore unto him, Art not thou also one of his disciples? He denied it, and said, I am not. -John 18:25
One of the servants of the high priest, being his kinsman whose ear Peter cut off, saith, Did not I see thee in the garden with him? -John 18:26
Peter then denied again: and immediately the cock crew. -John 18:27
Just as Peter warms himself in verse 18, so Simon Peter warms himself in verse 25. Simon Peter denies being a disciple [verse 25]. Peter denied being a disciple in verse 17 and, in verse 26, Peter denies being in the garden.
In conclusion to this part, Simon Peter denied being a disciple, Peter denied being a disciple, and Peter denied being in the garden. Even if Simon Peter and Peter are the same individual, which there is considerable doubt, then the number of denials of being a disciple is two, and one denial of being in the garden.
In conclusion to this part, Simon Peter denied being a disciple, Peter denied being a disciple, and Peter denied being in the garden. Even if Simon Peter and Peter are the same individual, which there is considerable doubt, then the number of denials of being a disciple is two, and one denial of being in the garden.
Then she runneth, and cometh to Simon Peter, and to the other disciple, whom Jesus loved, and saith unto them, They have taken away the Lord out of the sepulchre, and we know not where they have laid him. -John 20:2
Peter therefore went forth, and that other disciple, and came to the sepulchre. -John 20:3
So they ran both together: and the other disciple did outrun Peter, and came first to the sepulchre.
-John 20:4
Then cometh Simon Peter following him, and went into the sepulchre, and seeth the linen clothes lie, John 20:6
Mary Magdalene tells Simon Peter and the other disciple [verse 2]. Peter, always head strong, rushes to the tomb [verse 3]. The other disciple reaches the tomb before Peter [verse 4]. Simon Peter arrives and goes into the tomb [verse 6].
There were together Simon Peter, and Thomas called Didymus, and Nathanael of Cana in Galilee, and the sons of Zebedee, and two other of his disciples. -John 21:2
Simon Peter, Thomas, and Nathanael are mentioned. If we presume there are two sons of Zebedee, then there are four unnamed disciples. One unnamed disciple is the beloved disciple and Peter is mentioned later in the text [verses 20 and 21], leaving the two sons of Zebedee [James and John].
Simon Peter saith unto them, I go a fishing. They say unto him, We also go with thee. They went forth, and entered into a ship immediately; and that night they caught nothing. -John 21:3
Therefore that disciple whom Jesus loved saith unto Peter, It is the Lord. Now when Simon Peter heard that it was the Lord, he girt his fisher's coat unto him, (for he was naked,) and did cast himself into the sea. -John 21:7
The Beloved Disciple talks to Peter and Simon Peter reacts.
Simon Peter went up, and drew the net to land full of great fishes ... -John 21:11
Jesus saith to Simon Peter, Simon, son of Jonas, lovest thou me more than these? -John 21:15
He [Jesus] saith to him [Simon Peter] again the second time, Simon, son of Jonas, lovest thou me? - John 21:16
He [Jesus] saith unto him [Simon Peter] the third time, Simon, son of Jonas, lovest thou me?
Peter was grieved because he [Jesus] said unto him [who?] the third time, Lovest thou me? And he [who?] said unto him, Lord, thou knowest all things; thou knowest that I love thee. Jesus saith unto him, Feed my sheep. -John 21:17
Verily, verily, I say unto thee, When thou wast young, thou girdedst thyself, and walkedst whither thou wouldest: but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not. -John 21:18
Although Simon is the son of "Jona" [1:42] and the son of "Jonas" [21:15-17], the word [G2495, Ἰωνᾶς ] is not consistently translated into English in the King James Version of the Bible.
Jesus addresses Simon Peter as "Simon" [21:15], just as Jesus addresses Peter as "Cephas" [1:42].
Andrew is the brother of Simon Peter [1:40]. Andrew is the brother of Simon [1:41] and Simon is the son of Jona/Jonas [1:42]. We can not assume that Andrew and Simon have the same father and the text does not indicate who is Peter's father.
Jesus addresses Simon Peter as "Simon" [21:15], just as Jesus addresses Peter as "Cephas" [1:42].
Andrew is the brother of Simon Peter [1:40]. Andrew is the brother of Simon [1:41] and Simon is the son of Jona/Jonas [1:42]. We can not assume that Andrew and Simon have the same father and the text does not indicate who is Peter's father.
Then [G1161] Peter, turning about, seeth the disciple whom Jesus loved following... -John 21:20
Peter seeing him saith to Jesus, Lord, and what shall this man do? -John 21:21
Strong's Number G1161 is occurs 2,870 times and is translated as: but (1,237 times), and (934 times), now (166 times), then (132 times), also (18 times), yet (16 times), yea (13 times), so (13 times), moreover (13 times), nevertheless (11 times), for (4 times), even (3 times), miscellaneous (10 times), not translated (300 times).
The Gentle Reader can determine for himself the optimal translation for a passage from Simon Peter and Jesus to Peter and Jesus should be: but, and, now, then, also, yet, yea, so, moreover, or another of his choosing.
In the Synoptic Gospels, it is Peter who declares that Jesus is the Christ [Matthew 16:16, Mark 8:29]. However, early in the fourth Gospel:
The Gentle Reader can determine for himself the optimal translation for a passage from Simon Peter and Jesus to Peter and Jesus should be: but, and, now, then, also, yet, yea, so, moreover, or another of his choosing.
In the Synoptic Gospels, it is Peter who declares that Jesus is the Christ [Matthew 16:16, Mark 8:29]. However, early in the fourth Gospel:
Nathanael answered and saith unto him, Rabbi, thou art the Son of God; thou art the King of Israel. -John 1:49
Then she [Mary Magdalene] runneth, and cometh to Simon Peter, and to the other disciple, whom Jesus loved, and saith unto them, They have taken away the Lord out of the sepulchre, and we know not where they have laid him. Peter therefore went forth, and that other disciple, and came to the sepulchre. So they ran both together: and the other disciple did outrun Peter, and came first to the sepulchre. And he stooping down, and looking in, saw the linen clothes lying; yet went he not in. Then cometh Simon Peter following him, and went into the sepulchre, and seeth the linen clothes lie,
And the napkin, that was about his head, not lying with the linen clothes, but wrapped together in a place by itself. Then went in also that other disciple, which came first to the sepulchre, and he saw, and believed. -John 20:2-8
Mary Magdalene reports to Simon Peter and the other disciple. Peter and the other disciple run to the tomb. The other disciple would know where the tomb was, as he was at the cross [John 19:26]. The other disciple does not go in, but Simon Peter enters the tomb. The other disciple goes in and "believed', however, the reader is unsure of what, exactly, he believed.
But go your way, tell his disciples and Peter that he goeth before you into Galilee: there shall ye see him, as he said unto you. -Mark 16:7 |
In the Gospel of Mark, the young man in the tomb tells "Mary Magdalene, and Mary the mother of James, and Salome" to inform the "disciples and Peter" that Jesus is risen. Simon Peter does not need to be told, as he already knows [John 20:6].
And they entered in, and found not the body of the Lord Jesus. And it came to pass, as they were much perplexed thereabout, behold, two men stood by them in shining garments: -Luke 24:3,4 |
The women who saw the two men in the tomb are "Mary Magdalene and Joanna, and Mary the mother of James, and other women" according to Luke 24:10.
And they [the women] returned, and prepared spices and ointments; and rested the sabbath day according to the commandment. -Luke, 23:56 |
The preparation of spices is an implied contradiction of resting on the Sabbath day. Of course, no spices or ointments were needed, as Nicodemus and Joseph of Arimathaea brought 100 pounds of "myrrh and aloe" to prepare the body of Jesus.
And there came also Nicodemus ... and brought a mixture of myrrh and aloes, about an hundred pound weight. Then took they the body of Jesus, and wound it in linen clothes with the spices, as the manner of the Jews is to bury. -John 19:39,40
It is presumed that the women ["Mary Magdalene and Joanna, and Mary the mother of James, and other women", Luke 24:10] knew that Nicodemus and Joseph of Arimathaea anointed the body of Jesus as the women watched the two men lay Jesus in the tomb.
And the women also, which came with him from Galilee, followed after, and beheld the sepulchre, and how his body was laid. -Luke 23:55 |
Therefore, the stated purpose for the women to come to the tomb to anoint the body of Jesus after the Sabbath in the Gospel of Luke is doubtful and contradicts the Gospel of John.
But Mary stood without at the sepulchre weeping: and as she wept, she stooped down, and looked into the sepulchre, And seeth two angels in white sitting, the one at the head, and the other at the feet, where the body of Jesus had lain. -John 20:11,12
Mary sees two angels wearing white in the tomb.
And entering into the sepulchre, they [Mary Magdalene, and Mary the mother of James, and Salome] saw a young man sitting on the right side, clothed in a long white garment; and they were affrighted. -Mark 16:6 |
There is a young man wearing white in the tomb.
And they [Mary Magdalene and Joanna, and Mary the mother of James, and other women] entered in, and found not the body of the Lord Jesus. And it came to pass, as they were much perplexed thereabout, behold, two men stood by them in shining garments: -Luke 24:3,4 |
There are two men in shining clothes in the tomb.
Cephas
Cephas [G2786, Κηφᾶς, Kēphas] is found six times in the New Testament.
And when Jesus beheld him, he said, Thou art Simon the son of Jona: thou shalt be called Cephas, G2786 which is by interpretation, A stone. -John 1:42
Now this I say, that every one of you saith, I am of Paul; and I of Apollos; and I of Cephas; G2786 and I of Christ.- 1 Corinthians 1:12 |
Denial: Gospel Style
Jesus said unto him [Peter], Verily I say unto thee, That this night, before the cock crow, thou shalt deny me thrice. -Matthew 26:34 |
Jesus specifies "this night". Peter denies knowing Jesus on two occasions, verses 72 and 74.
And Jesus saith unto him [Peter], Verily I say unto thee, That this day, even in this night, before the cock crow twice, thou shalt deny me thrice. -Mark 14:30 |
Jesus specifies "this day". Peter denied "it", where "it" is being "one of them". In our mind, denying knowing Jesus is not synonymous with denying being a disciple.
And he said, I tell thee, Peter, the cock shall not crow this day, before that thou shalt thrice deny that thou knowest me. -Luke 22:34 |
Jesus specifies "this day". Peter denies knowing Jesus in verses 57 and 60 and denies being one "of them"in verse 58.
Jesus answered him [Peter], Wilt thou lay down thy life for my sake? Verily, verily, I say unto thee, The cock shall not crow, till thou hast denied me thrice. -John 13:38
Then saith the damsel that kept the door unto Peter, Art not thou also one of this man's disciples? He saith, I am not. -John 18:17
And Simon Peter stood and warmed himself. They said therefore unto him, Art not thou also one of his disciples? He [Simon Peter] denied it, and said, I am not. -John 18:25
Peter then denied again: and immediately the cock crew. -John 18:27
Jesus does not specific a time frame for Peter's denials. The gospel quotes Peter for two denials and , for the fulfillment of the prophecy, states that Peter denied without a quoting him.
The Pronoun Game
And after that they [the soldiers] had mocked him [Jesus], they took the robe off from him, and put his own raiment on him, and led him away to crucify him. And as they came out, they found a man of Cyrene, Simon by name: him they compelled to bear his cross. And when they were come unto a place called Golgotha...They gave him [who?] vinegar to drink mingled with gall: and when he [who?] had tasted thereof, he [who?] would not drink. And they crucified him [who?] and parted his [who?] garments, casting lots... And sitting down they watched him [who?] there; And set up over his [whose?] head his [whose?] accusation written, This Is Jesus The King Of The Jews.
Matthew 27: 31-37
Who was crucified in the gospel of Matthew?
"Jesus stood on the shore: but the disciples knew not that it was Jesus" [John 21:4]. Generally speaking, the disciples do not recognize the resurrected Jesus.
"Jesus stood on the shore: but the disciples knew not that it was Jesus" [John 21:4]. Generally speaking, the disciples do not recognize the resurrected Jesus.
And they [the soldiers] smote him [Jesus] on the head with a reed, and did spit upon him, and bowing their knees worshipped him. And when they had mocked him, they took off the purple from him, and put his own clothes on him, and led him out to crucify him. And they compel one Simon a Cyrenian, who passed by, ... to bear his cross. And they bring him [who?] unto the place Golgotha, which is, being interpreted, The place of a skull. And they gave him [who?] to drink wine mingled with myrrh: but he [who?] received it not. And when they had crucified him [who?], they parted his [whose?] garments, casting lots upon them, what every man should take. And it was the third hour, and they crucified him [who?]. And the superscription of his [whose?] accusation was written over, The King Of The Jews. Mark 15:19-26
Who was crucified in the gospel of Mark?
"And none of the disciples durst ask him, Who art thou? knowing that it was the Lord" [John 21:12]. The disciples do not recognize the risen Jesus.
"Therefore that disciple whom Jesus loved saith unto Peter, It is the Lord [John 21:7]. The tradition that Jesus was risen is not based on the experience of the disciples as a whole, but on the beloved disciple telling Peter it is "the Lord".
"And none of the disciples durst ask him, Who art thou? knowing that it was the Lord" [John 21:12]. The disciples do not recognize the risen Jesus.
"Therefore that disciple whom Jesus loved saith unto Peter, It is the Lord [John 21:7]. The tradition that Jesus was risen is not based on the experience of the disciples as a whole, but on the beloved disciple telling Peter it is "the Lord".
And they [the soldiers] parted his [Jesus] raiment, and cast lots. And as they led him away, they laid hold upon one Simon, a Cyrenian, coming out of the country, and on him [Simon] they laid the cross, that he [Simon] might bear it after Jesus. And there followed him [who?] a great company of people, and of women, which also bewailed and lamented him. But Jesus turning unto them said, Daughters of Jerusalem... And there were also two other, malefactors, led with him [Jesus] to be put to death. And when they [Simon and Jesus or the soldiers and Simon or the two malefactors and Jesus or the two malefactors and Simon] were come to the place, which is called Calvary, there they crucified him [who?], and the malefactors, one on the right hand, and the other on the left. Then said Jesus, Father, forgive them; for they know not what they do. And they parted his raiment, and cast lots. Luke 23:26-34
Luke states that Jesus spoke from the cross. It is possible that Luke assumed it was Jesus who was speaking. Regardless of who may be crucified, Luke does not play the pronoun game.
Then the soldiers ... took his garments, and made four parts, to every soldier a part; John 19:23
Only four soldiers guarded Jesus, but five hundred were needed to arrest him.
Cohors ergo, et tribunus, et ministri Judaeorum comprehenderunt Jesum, et ligaverunt eum.
John 18:12
A "cohort" ["Cohors"] is a tenth of Roman legion, or five hundred men. Strong's G4686 is "of immediate Latin origin".
Thomas
Then said Thomas, which is called Didymus, unto his fellowdisciples, Let us also go, that we may die with him. -John 11:16
Thomas saith unto him, Lord, we know not whither thou goest; and how can we know the way?
-John 14:5
But Thomas, one of the twelve, called Didymus, was not with them when Jesus came. -John 20:24
And after eight days again his disciples were within, and Thomas with them: then came Jesus, the doors being shut, and stood in the midst, and said, Peace be unto you. -John 20:26
Then saith he to Thomas, Reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side: and be not faithless, but believing. -John 20:27
And Thomas answered and said unto him, My Lord and my God. -John 20:28
Jesus saith unto him, Thomas, because thou hast seen me, thou hast believed: blessed are they that have not seen, and yet have believed. -John 20:29
There were together Simon Peter, and Thomas called Didymus, and Nathanael of Cana in Galilee, and the sons of Zebedee, and two other of his disciples. -John 21:2
There are four episodes with Thomas and chapters 11, 14, 20, and 21. The oddest statement is that he seems for the disciples to die with Lazarus [John 11:16]. When Thomas touches Jesus, he is does not need to believe, as he knows that Jesus lives. Jesus uses the word "blessed" [G3107. μακάριος. makarios] only twice in the fourth gospel; the other occurrence is John 13:17.
"Didymus" [ G1324 Δίδυμος, Didymos] is only found in the forth gospel. The wording of "Thomas called Didymus" is awkward, "Twin called twin", and conceals more than it reveals.
"Didymus" [ G1324 Δίδυμος, Didymos] is only found in the forth gospel. The wording of "Thomas called Didymus" is awkward, "Twin called twin", and conceals more than it reveals.
Nathanael
Philip findeth Nathanael, G3482 and saith unto him, We have found him, of whom Moses in the law, and the prophets, did write, Jesus of Nazareth, the son of Joseph. -John 1:45
And Nathanael G3482 said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see. -John 1:46
Jesus saw Nathanael G3482 coming to him, and saith of him, Behold an Israelite indeed, in whom is no guile! -John 1:47
Nathanael G3482 saith unto him, Whence knowest thou me? Jesus answered and said unto him, Before that Philip called thee, when thou wast under the fig tree, I saw thee. -John 1:48
Nathanael G3482 answered and saith unto him, Rabbi, thou art the Son of God; thou art the King of Israel. -John 1:49
There were together Simon Peter, and Thomas called Didymus, and Nathanael G3482 of Cana in Galilee, and the sons of Zebedee, and two other of his disciples. -John 21:2
All New Testament occurrences of Nathanael are found in the fourth gospel in two occurrences. Nathanael is derived from Strong's Number H5417. Bartholomew occurs four times in the gospels and is derived from H1247 and H8526.
Philip, and Bartholomew; Thomas, and Matthew the publican; James the son of Alphaeus, and Lebbaeus, whose surname was Thaddaeus; -Matthew 10:3
And Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the son of Alphaeus, and Thaddaeus, and Simon the Canaanite, -Mark 3:18
Simon, (whom he also named Peter,) and Andrew his brother, James and John, Philip and Bartholomew, -Luke6:14
And when they were come in, they went up into an upper room, where abode both Peter, and James, and John, and Andrew, Philip, and Thomas, Bartholomew, and Matthew, James the son of Alphaeus, and Simon Zelotes, and Judas the brother of James. -Acts 1:13
Apostle Lists
Matthew 10:2-4
Simon, who is called Peter, and Andrew his brother; James the son of Zebedee, and John his brother; Philip, and Bartholomew; Thomas, and Matthew the publican; James the son of Alphaeus, and Lebbaeus,whose surname was Thaddaeus; Simon the Canaanite and Judas Iscariot |
Σίμων ὁ λεγόμενος Πέτρος καὶ Ἀνδρέας ὁ ἀδελφὸς αὐτοῦ Ἰάκωβος ὁ τοῦ Ζεβεδαίου καὶ Ἰωάννης ὁ ἀδελφὸς αὐτοῦ Φίλιππος καὶ Βαρθολομαῖος Θωμᾶς καὶ Ματθαῖος ὁ τελώνης Ἰάκωβος ὁ τοῦ Ἁλφαίου καὶ Λεββαῖος ὁ ἐπικληθεὶς Θαδδαῖος Σίμων ὁ Κανανίτης καὶ Ἰούδας Ἰσκαριώτης |
Either "and" [καὶ] is used in a series or it is not. If the former, then there are eight Apostles. The only occurrence of "Lebbaeus" [G3002] is in this gospel. Ἰούδας is the nomative masculine singular.
Mark 3:16-19
Simon he surnamed Peter; and James the son of Zebedee, and John the brother of James; and he surnamed them Boanerges and Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the son of Alphaeus, and Thaddaeus, and Simon the Canaanite, and Judas Iscariot |
Σίμωνι ὄνομα Πέτρον καὶ Ἰάκωβον τὸν τοῦ Ζεβεδαίου καὶ Ἰωάννην τὸν ἀδελφὸν τοῦ Ἰακώβου καὶ ἐπέθηκεν αὐτοῖς ὀνόματα Βοανεργές ὅ ἐστιν Υἱοὶ Βροντῆς καὶ Ἀνδρέαν καὶ Φίλιππον καὶ Βαρθολομαῖον καὶ Ματθαῖον καὶ Θωμᾶν καὶ Ἰάκωβον τὸν τοῦ Ἁλφαίου καὶ Θαδδαῖον καὶ Σίμωνα τὸν Κανανίτην καὶ Ἰούδαν Ἰσκαριώτην |
Either "and" [καὶ] is used in a series or it is not. In the Gospel of Mark, there are twelve Apostles irrespective of which method is used. "Thaddaeus" [G2280] occurs twice in the New Testament. Ἰούδαν is the accusative masculine singular.
Luke 6:14-16
Simon, (whom he also named Peter,) and Andrew his brother, James and John, Philip and Bartholomew, Matthew and Thomas, James the son of Alphaeus, and Simon called Zelotes, And Judas the brother of James, and Judas Iscariot |
Σίμωνα ὃν καὶ ὠνόμασεν Πέτρον καὶ Ἀνδρέαν τὸν ἀδελφὸν αὐτοῦ Ἰάκωβον καὶ Ἰωάννην Φίλιππον καὶ Βαρθολομαῖον Ματθαῖον καὶ Θωμᾶν Ἰάκωβον τὸν τοῦ Ἁλφαίου καὶ Σίμωνα τὸν καλούμενον Ζηλωτὴν Ἰούδαν Ἰακώβου καὶ Ἰούδαν Ἰσκαριώτην |
Either "and" [καὶ] is used in a series or it is not. If the former, then there are eight Apostles.
εἱστήκεισαν δὲ παρὰ τῷ σταυρῷ τοῦ Ἰησοῦ ἡ μήτηρ αὐτοῦ καὶ ἡ ἀδελφὴ τῆς μητρὸς αὐτοῦ Μαρία ἡ τοῦ Κλωπᾶ καὶ Μαρία ἡ Μαγδαληνή
Now there stood by the cross of Jesus his mother, and his mother's sister, Mary the wife of Cleophas, and Mary Magdalene. John 19:25
By observing the "Oxford comma", the King James list four individuals at the cross: "[1]. his mother, [2.] his mother's sister, [3.] Mary the wife of Cleophas, and [4]. Mary Magdalene.
If the word "and" is used in a series, as the Greek seems to suggest, then there are three individuals at the cross: [1.] his mother, and [2.] his mother's sister Mary the wife of Cleophas, and [3.] Mary Magdalene
If the word "and" is used in a series, as the Greek seems to suggest, then there are three individuals at the cross: [1.] his mother, and [2.] his mother's sister Mary the wife of Cleophas, and [3.] Mary Magdalene
Cleophas
Cleophas [G2832, Κλωπᾶς, Klōpas] is found once in the New Testament and corresponds to Strong's Number H256 אַחְאָב. Alphaeus [G256, Ἀλφαῖος, Alphaios] is derived from H2501 חֵלֶף .
Philip, and Bartholomew; Thomas, and Matthew the publican; James the son of Alphaeus, G256 and Lebbaeus, whose surname was Thaddaeus; -Matthew 10:3
And as he passed by, he saw Levi the son of Alphaeus G256 sitting at the receipt of custom, and said unto him, Follow me. And he arose and followed him. -Mark 2:14
And Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the son of Alphaeus, G256 and Thaddaeus, and Simon the Canaanite, -Mark 3:18
Matthew and Thomas, James the son of Alphaeus, G256 and Simon called Zelotes,
-Luke 6:15
James is the son of Alphaeus [Matthew 10:3, Mark 3:18, and Luke 6:15]. Levi is also the son of Alphaeus [Mark 2:14]. There are two additional occurrences of Levi in the New Testament:
[Jesus] saw a publican, named Levi, G3018 sitting at the receipt of custom: and he said unto him, Follow me. -Luke 5:27 And the one of them, whose name was Cleopas, answering said unto him, Art thou only a stranger in Jerusalem, and hast not known the things which are come to pass there in these days? -Luke 24:18 |
The only occurrence of Cleopas [G2810, Κλεοπᾶς, Kleopas] is in the Gospel of Luke. When comparing Κλωπᾶς to Κλεοπᾶς, it is reasonable to conclude that that the husband of Mary in the fourth gospel is the same individual on the road to Emmaus.
Zebedee
Zebeddee [G2199, Ζεβεδαῖος, Zebedaios] occurs twelve times in the New Testament.
And going on from thence, he saw other two brethren, James the son of Zebedee, and John his brother, in a ship with Zebedee their father, mending their nets; and he called them. -Matthew 4:21
Now the names of the twelve apostles are these; The first, Simon, who is called Peter, and Andrew his brother; James the son of Zebedee, and John his brother; -Matthew 10:2
And he took with him Peter and the two sons of Zebedee, and began to be sorrowful and very heavy. -Matthew 26:37
And when he had gone a little further thence, he saw James the son of Zebedee, and John his brother, who also were in the ship mending their nets. -Mark 1:19
And straightway he called them: and they left their father Zebedee in the ship with the hired servants, and went after him. -Mark 1:20
And James the son of Zebedee, and John the brother of James; and he surnamed them Boanerges, which is, The sons of thunder: -Mark 3:17
And James and John, the sons of Zebedee, come unto him, saying, Master, we would that thou shouldest do for us whatsoever we shall desire. -Mark 10:35
And so was also James, and John, the sons of Zebedee, which were partners with Simon. And Jesus said unto Simon, Fear not; from henceforth thou shalt catch men. -Luke 5:10
There were together Simon Peter, and Thomas called Didymus, and Nathanael of Cana in Galilee, and the sons of Zebedee, and two other of his disciples. -John 21:2
John and James are the sons of Zebedee. "Boanerges" occurs once in the New Testament [Mark 3:17]. James, John, and Simon were partners [Luke 5:10].
Joses
Joses [G2500. Ἰωσῆς, Iōsēs] occurs six times in the New Testament.
Is not this the carpenter's son? is not his mother called Mary? and his brethren, James, and Joses, G2500 and Simon, and Judas? -Matthew 13:55
Among which was Mary Magdalene, and Mary the mother of James and Joses, G2500 and the mother of Zebedee's children. -Matthew 27:56
Is not this the carpenter, the son of Mary, the brother of James, and Joses, G2500 and of Juda, and Simon? and are not his sisters here with us? And they were offended at him.
-Mark 6:3
There were also women looking on afar off: among whom was Mary Magdalene, and Mary the mother of James the less and of Joses, G2500 and Salome; -Mark 15:40
And Mary Magdalene and Mary the mother of Joses G2500 beheld where he was laid.
-Mark 15:47
And Joses, G2500 who by the apostles was surnamed Barnabas, (which is, being interpreted, The son of consolation,) a Levite, and of the country of Cyprus, -Acts 4:36
Joses is related to Jesus according to Matthew 13:55 and Mark 6:3. [cf. Ἰησοῦς]. Mary is the mother of James and Joses [Mark 15:40]. Matthew 27:56 sates "the mother of Zebedee's children" while Mark lists Mary as the mother "of James the less and of Joses". It is reasonable to conclude that Mary and Zebedee are the parents of James and Joses. The wording "James the less" is found only once in the New Testament. The presumed usage of "the less" is to distinguish which "James", however, since it used only once, the usage confuses rather than clarifies.
Jesus' relatives are James, Joses, Simon, and Judas [Matthew 13:55].
Jesus' relatives are James, Joses, Simon, and Judas [Matthew 13:55].
James in the Gospel of Mark
[Jesus] saw James the son of Zebedee, and John his brother... -Mark 1:19
[The disciples] entered into the house of Simon and Andrew, with James and John.
-Mark 1:29
And James the son of Zebedee, and John the brother of James; ... -Mark 3:17
And Andrew, and Philip, ... and James the son of Alphaeus, ... -Mark 3:18
And he suffered no man to follow him, save Peter, and James, and John the brother of James.
-Mark 5:37
Is not this the carpenter, ... the brother of James, and Joses, and of Juda, and Simon? -Mark 6:3
[Jesus] taketh with him Peter, and James, and John, and leadeth them ... -Mark 9:2
And James and John, the sons of Zebedee, come unto him... -Mark 10:35
[The disciples] began to be much displeased with James and John. -Mark 10:41
And as he sat ..., Peter and James and John and Andrew asked him privately, -Mark 13:3
[Jesus] taketh with him Peter and James and John, ... -Mark 14:33
There were also women looking on afar off: among whom was Mary Magdalene, and Mary the mother of James the less and of Joses, and Salome; -Mark 15:40
And when the sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome, had bought sweet spices, that they might come and anoint him. -Mark 16:1
Simon and Andrew had a house [Mark 1:29].
James
James [G2385, Ἰάκωβος, Iakōbos] is found 42 times in the New Testament and Jacob [G2384, Ἰακώβ, Iakōb] is found 27 times in the New Testament.
Judas
Is not this the carpenter's son? is not his mother called Mary? and his brethren, James, and Joses, and Simon, and Judas? G2455 -Matthew 13:55
Is not this the carpenter, the son of Mary, the brother of James, and Joses, and of Juda, G2455 and Simon? and are not his sisters here with us? -Mark 6:3
The same word, G2455, is translated as "Judas" and "Juda" in the King James version. The gospel of Luke states that Judas, the brother of James, is also a disciple.
And Judas the brother of James, and Judas Iscariot, which also was the traitor. -Luke 6:16
Brother
Adelphos [G80,ἀδελφός] is translated as : brethren (226 times), brother (113 times), brother's (6 times), and brother's way (once). Strong's Number G80 is from "ἄλφα (G1, [alpha]) (as a connective particle) and delphus (the womb)". Since the literal understanding of G80 is "first womb", the implications is that two individuals are related due to a common ancestor, although not necessary related as siblings. The modern definition of cousin is "a person belonging to the same extended family" which conveys the idea of early Modern English understanding of "brethren". Otherwise said, "cousin" signifies a common ancestor.
Nazareth, Nazarene, Nazarite
Strong's Number G3480 [Ναζωραῖος, Nazōraios], derived from G3478, Ναζαρά, Nazara] is translated as of Nazareth (13 times), and Nazarene (twice). Strong's Number G3478 is translated as Nazareth on all twelve occasions.
For we have found this man a pestilent fellow, and a mover of sedition among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes: G3480 -Acts 24:5
Strong's Number H5139 [נָזִיר, naziyr] occurs 16 times and is translated as Nazarite (12 times), undressed (twice), and separate (twice). Strong's Number H5139 is derived from H5144 [נָזַר,nazar] and is translated as separate (9 times), and consecrate (once).
Although the Gospels explicitly state that Nazareth is the city of Jesus, we have lingering doubts concerning this explanation.
Although the Gospels explicitly state that Nazareth is the city of Jesus, we have lingering doubts concerning this explanation.
First, it may be said Nazarene cannot = Nazarite: the word differs in form, and in no sense could Christ be called a Nazarite. Secondly, ... -Cambridge Bible for Schools and Colleges
We are uncertain of the reason, or reasons, why Jesus could not take the Nazarene vow; why "in no sense could Christ be called a Nazarite."
[Jesus] came and dwelt in a city called Nazareth: G3478 that it might be fulfilled which was spoken by the prophets, He shall be called a Nazarene. -Matthew 2:23
A "Nazarite", H5139, or a "Nazarene", G3480, could be an inhabitant of a city, or an adherent of a religious observation [vide Numbers 6:1-21].
And there shall come forth a rod out of the stem of Jesse, and a Branch [H5342,נֵצֶר, netser] shall grow out of his roots: -Isaiah 11:1
Behold, the days come, saith the LORD, that I will raise unto David a righteous Branch [H6780, צֶמַח , tsemach] and a King shall reign and prosper, and shall execute judgment and justice in the earth. -Jeremiah 23:5
In those days, and at that time, will I cause the Branch [H6780, צֶמַח , tsemach] of righteousness to grow up unto David; and he shall execute judgment and righteousness in the land. -Jeremiah 33:15
Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they are men wondered at: for, behold, I will bring forth my servant the BRANCH [H6780, צֶמַח , tsemach]. -Zechariah 3:8
And speak unto him, saying, Thus speaketh the LORD of hosts, saying, Behold the man whose name is The BRANCH [H6780, צֶמַח , tsemach] ; and he shall grow up out of his place, and he shall build the temple of the LORD: -Zechariah 6:12
Crucifixus Etiam Pro Nobis
And at the ninth hour Jesus cried ... Eloi, Eloi, lama sabachthani? -Mark 15:34
And about the ninth hour Jesus cried ... Eli, Eli, lama sabachthani? -Matthew 27:46
Then said Jesus, Father, forgive them; for they know not what they do. -Luke 23:34
And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in paradise.
-Luke 23:43
Jesus ... said, Father, into thy hands I commend my spirit: ... -Luke 23:46
After this, Jesus knowing that all things were now accomplished, ...saith, I thirst. -John 19:28
When Jesus therefore had received the vinegar, he said, It is finished: -John 19:30
Mary and Martha
Now a certain man was sick, named Lazarus, of Bethany, the town of Mary and her sister Martha. -John 11:1
Now it came to pass, ... he entered into a certain village: and a certain woman named Martha received him into her house. And she had a sister called Mary... -Luke 10:38,39
The "certain village" in the gospel of Luke is Bethany.
(It was that Mary which anointed the Lord with ointment, and wiped his feet with her hair, whose brother Lazarus was sick.) Now Jesus loved Martha, and her sister, and Lazarus. And many of the Jews came to Martha and Mary, to comfort them concerning their brother. Then Martha, as soon as she heard that Jesus was coming, went and met him: but Mary sat still in the house. Then said Martha unto Jesus, Lord, if thou hadst been here, my brother had not died. Martha saith unto him, I know that he shall rise again in the resurrection at the last day. And when she had so said, she went her way, and called Mary her sister secretly, saying, The Master is come, and calleth for thee. Now Jesus was not yet come into the town, but was in that place where Martha met him. Jesus said, Take ye away the stone. Martha, the sister of him that was dead, saith unto him, Lord, by this time he stinketh: for he hath been dead four days. -John 11:2, 5, 19-21, 24, 28, 30,39
There they made him a supper; and Martha served: but Lazarus was one of them that sat at the table with him. -John 12:2
But Martha was cumbered about much serving, and came to him, and said, Lord, dost thou not care that my sister hath left me to serve alone? bid her therefore that she help me. And Jesus answered and said unto her, Martha, Martha, thou art careful and troubled about many things: But one thing is needful: and Mary hath chosen that good part, which shall not be taken away from her. -Luke 10:40-42
Martha complains that Jesus did not prevent her brother from dying and complains "about much serving".
Then took Mary a pound of ointment G3464 of spikenard, very costly, and anointed the feet of Jesus, and wiped his feet with her hair: and the house was filled with the odour of the ointment. G3464
-John 12:3
There came unto him a woman having an alabaster box of very precious ointment, G3464 and poured it on his head, as he sat at meat.-Matthew 26:7
And being in Bethany in the house of Simon the leper, as he sat at meat, there came a woman having an alabaster box of ointment of spikenard very precious; and she brake the box, and poured it on his head. -Mark 14:3
And, behold, a woman in the city, which was a sinner, when she knew that Jesus sat at meat in the Pharisee's house, brought an alabaster box of ointment, G3464 And stood at his feet behind him weeping, and began to wash his feet with tears, and did wipe them with the hairs of her head, and kissed his feet, and anointed them with the ointment.
-Luke 7:37, 38
Although Jesus states that the woman who anointed him will be known wherever the gospel is preached, this has not come to pass, as the woman remains unknown to readers of the Bible [Matthew 26:13].
Now there stood by the cross of Jesus his mother, and his mother's sister, Mary the wife of Cleophas, and Mary Magdalene.-John 19:25
In the fourth gospel, Jesus only addresses his mother as "Woman" and the only female siblings in this gospel are Mary and Martha. It is reasonable to conclude that Jesus' mother's name is Martha.
Lazarus
Although the author of the fourth Gospel is known as the "Beloved Disciple", the word beloved [G27, ἀγαπητός, agapētos] does not appear.
Now Jesus loved Martha, and her sister, and Lazarus. -John 11:5
Then said the Jews, Behold how he [Jesus] loved him [Lazarus]! -John 11:36
Now there was leaning on Jesus' bosom one of his disciples, whom Jesus loved. -John 13:23
When Jesus therefore saw his mother, and the disciple standing by, whom he loved, ... -John 19:26
[Mary Magdalene] cometh to Simon Peter, and to the other disciple, whom Jesus loved, ... -John 20:2
Therefore that disciple whom Jesus loved saith unto Peter, It is the Lord. -John 21:7
Then Peter, turning about, seeth the disciple whom Jesus loved following; ... -John 21:20
Strong's Number G25 [ἀγαπάω, agapaō] is consistently translated as "loved" in the fourth gospel. We concluded that Martha was Jesus' mother and, since Lazarus is her brother, it follows that Lazarus is Jesus' uncle. Lazarus had an above ground tomb and it is reasonable to conclude he was privileged. The "other disciple" [John 20:2] knew "the high priest" and was allowed into his palace [John 18:16]. Therefore, Lazarus was wealthy and well connected.
Mary Magdalene
Mary Magdalene occurs twelve times in the New Testament.
Mary called Magdalene, G3094 out of whom went seven devils, -Luke 8:2
The women at the cross:
Now there stood by the cross of Jesus his mother, and his mother's sister, Mary the wife of Cleophas, and Mary Magdalene. G3094 -John 19:25
Among which was Mary Magdalene, G3094 and Mary the mother of James and Joses, and the mother of Zebedee's children. -Matthew 27:56
There were also women looking on afar off: among whom was Mary Magdalene, G3094 and Mary the mother of James the less and of Joses, and Salome; -Mark 15:40
The women at the burial of Jesus:
And there was Mary Magdalene, G3094 and the other Mary, sitting over against the sepulchre. -Matthew 27:61
And Mary Magdalene G3094 and Mary the mother of Joses beheld where he was laid.
-Mark 15:47
The women at the tomb:
The first day of the week cometh Mary Magdalene G3094 early, when it was yet dark, unto the sepulchre, and seeth the stone taken away from the sepulchre. -John 20:1
And when the sabbath was past, Mary Magdalene, G3094 and Mary the mother of James, and Salome, had bought sweet spices, that they might come and anoint him. -Mark 16:1
In the end of the sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene G3094 and the other Mary to see the sepulchre. -Matthew 28:1
The women tell the disciples:
Mary Magdalene G3094 came and told the disciples that she had seen the Lord, and that he had spoken these things unto her. -John 20:18
Now when Jesus was risen early the first day of the week, he appeared first to Mary Magdalene, G3094 out of whom he had cast seven devils. -Mark 16:9
It was Mary Magdalene, G3094 and Joanna, and Mary the mother of James, and other women that were with them, which told these things unto the apostles. -Luke 24:10
Longinus
Longinus is the name given to the unnamed Roman soldier who pierced the side of Jesus with a lance. This event is only recorded in the fourth gospel.
But one of the soldiers with a spear pierced his side, and forthwith came there out blood and water. -John 19:34
Sed unus militum lancea latus ejus aperuit, et continuo exivit sanguis et aqua. -Vulgate Bible
Barabass
Barabbas is mentioned eleven times in the Gospels; Matthew, five times; Mark, three times; Luke, once; and John, twice. Barabbas [G912, Βαραββᾶς] means "son of the father" and is term, similar to Thomas Didymus, that conceals more than it reveals.
Bishop
All four occurrences of the word episkopē [G1984, ἐπισκοπή] in the New Testament.
And shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation. G1984
-Luke 19:44
For it is written in the book of Psalms, Let his habitation be desolate, and let no man dwell therein: and his bishoprick G1984 let another take. -Acts 1:20
This is a true saying, If a man desire the office of a bishop, G1984 he desireth a good work.
-1 Titus 3:1
Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation. G1984 -1 Peter 2:12
Strong's Number G1984 is found three times in the sense of Holy Orders: Bishop, Priest, and Deacon.
The claim that Christian Scripture is inerrant can not be investigated. Firstly, the claim is that the original manuscripts were inerrant remains a possibility only, as the originals do not exist. What we do have are the codices that Erasmus found in Switzerland when he collated various manuscripts to create the first edition of "The New Teaching" renamed the New Testament in subsequent editions. Therefore, the Gentle Reader may compare these manuscripts with Erasmus five editions that underwent various, and sometimes significant, changes. These versions are known as the Received Text or Textus Receptus. The Textus Receptus was not received from God, but from the printer.
The Textus Receptus was the basis for Luther's New Testament [1522], Luther's Bible [1534], and the King James Bible version [1611]. From the above selections, the Gentle Researcher knows that the editors of the King James Bible version were not consistent in their translation of certain words. This inconsistency regarding nouns strongly suggests the current translation is of dubious quality and leads to doubts, and doubts lead to criticisms. The criticisms of the Textus Receptus occur without introducing the Ephraim codex, known from 1453 Vatican codex, known from 1481; the Alexander codex, presented to King James in 1627; and the Sinai codex, found in 1844. The codices include the Old Testament and various books of the Apocrypha. Aside from the Pentachuch, the question remains: How was it decided what codices, and which version of those codices, were to be included in the Old Testament?
The Textus Receptus was the basis for Luther's New Testament [1522], Luther's Bible [1534], and the King James Bible version [1611]. From the above selections, the Gentle Researcher knows that the editors of the King James Bible version were not consistent in their translation of certain words. This inconsistency regarding nouns strongly suggests the current translation is of dubious quality and leads to doubts, and doubts lead to criticisms. The criticisms of the Textus Receptus occur without introducing the Ephraim codex, known from 1453 Vatican codex, known from 1481; the Alexander codex, presented to King James in 1627; and the Sinai codex, found in 1844. The codices include the Old Testament and various books of the Apocrypha. Aside from the Pentachuch, the question remains: How was it decided what codices, and which version of those codices, were to be included in the Old Testament?
I haven't done everything I could do. I haven't accomplished everything I wanted.
Yet, what I have done, brings satisfaction, and from that satisfaction, pure joy .
G.D.O'Bradovich III
Yet, what I have done, brings satisfaction, and from that satisfaction, pure joy .
G.D.O'Bradovich III
The hope of tomorrow is rarely eclipsed by the stark reality of today.
Apprentice Stephen
Apprentice Stephen