text:
And Now His Watch Is Ended
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"And Now His Watch Is Ended"
Game of Thrones episode
Daenerys Targaryen tricks Kraznys and orders her new army, the Unsullied, to slay the masters and orders Drogon to scorch Kraznys. Many praised the scene, and highlighted Emilia Clarke's acting.
Episode no.
Season 3
Episode 4
Directed by
Alex Graves
Written by
David Benioff
D. B. Weiss
Featured music
Ramin Djawadi
Cinematography by
Anette Haellmigk
Editing by
Katie Weiland
Original air date
April 21, 2013 (2013-04-21)
Running time
54 minutes
Guest appearance(s)
Diana Rigg as Olenna Tyrell
Robert Pugh as Craster
Gwendoline Christie as Brienne of Tarth
Ian McElhinney as Barristan Selmy
Paul Kaye as Thoros of Myr
Richard Dormer as Beric Dondarrion
Noah Taylor as Locke
Iwan Rheon as Boy
Hannah Murray as Gilly
Thomas Brodie Sangster as Jojen Reed
Mark Stanley as Grenn
Ben Crompton as Edd Tollett
Burn Gorman as Karl
Luke Barnes as Rast
Dan Hildebrand as Kraznys mo Nakloz
Nathalie Emmanuel as Missandei
Esme Bianco as Ros
Philip McGinley as Anguy
Clifford Barry as Greizhen mo Ullhor
Sophie Reid as a Tyrell Lady
Bryan Quinn as a Bolton soldier
Harold James McMullan as the Sorcerer
Episode chronology
← Previous
"Walk of Punishment" Next →
"Kissed by Fire"
Game of Thrones (season 3)
List of Game of Thrones episodes
"And Now His Watch Is Ended" is the fourth episode of the third season of HBO's fantasy television series Game of Thrones, and the 24th episode of the series. It was written by showrunners and executive producers David Benioff and D. B. Weiss and directed by Alex Graves, his directorial debut for the series.
The episode's title comes from a chant made by the Night's Watch at the funeral of a fallen brother while at Craster's Keep.
Contents
[hide]
1 Plot
1.1 In King's Landing
1.2 In the North
1.3 In the Riverlands
1.4 Beyond the Wall
1.5 In Astapor
2 Production
2.1 Writing
2.2 Casting
2.3 Directing
2.4 Filming locations
3 Reception
3.1 Ratings
3.2 Critical reception
3.3 Accolades
3.3.1 Awards and nominations
4 References
5 External links
Plot[edit]
In King's Landing[edit]
Tyrion Lannister asks Lord Varys, laboring to open a large crate, for proof that Queen Regent Cersei Lannister tried to have him killed during the Battle of the Blackwater. Varys replies that he has none, but advises that revenge requires patience and tells the story of being made a eunuch decades earlier by a sorcerer in Myr. Once his story concludes, Varys opens the crate to reveal the whimpering sorcerer inside. Later, Varys gathers information from Ros, who reveals that Lord Petyr Baelish may take Sansa Stark with him when he leaves for the Eyrie to wed Lysa Arryn. Varys also meets with Lady Olenna Tyrell, asking about her interest in Sansa. He warns her that Baelish could become dangerous if he could obtain more power by controlling the heir to the North.
King Joffrey Baratheon takes Lady Margaery Tyrell on a tour of the Great Sept of Baelor, where Cersei and Lady Olenna are discussing the wedding. Margaery encourages Joffrey to give love to the people, urging him to open the doors to the balcony to wave to the crowd, which angers Cersei. Later, Cersei meets with her father, Tywin, to discuss the importance of getting Jaime back, as well as the Tyrell presence in King's Landing. Cersei distrusts Margaery for her ability to manipulate Joffrey. Margaery and Sansa get to know one another when Margaery finds Sansa at prayer in the godswood. Margaery expresses her hope that Sansa will come to see the Tyrell seat of Highgarden, but Sansa says Cersei will not allow her to leave King's Landing. Margaery replies that once she is queen, she would see Sansa wed to her brother, Ser Loras.
In the North[edit]
Bran dreams he is running through the woods with Jojen Reed, chasing the three-eyed raven. Bran climbs a tree in pursuit of the raven, but falls when his mother, Catelyn, appears, commanding him not to climb.
Theon Greyjoy and the boy who freed him ride for Deepwood Motte, where the boy claims Theon's sister Yara is waiting. While in the castle's underground entrance tunnel, Theon explains that he never found or killed the Stark boys, instead having Dagmer Cleftjaw kill and burn two orphans as substitutes. He also reveals his remorse for his actions and claims that Eddard Stark was his true father all along. When they enter the castle, the boy lights a torch to reveal that he has taken Theon back to the dungeon from which he'd helped him escape. Guards subdue Theon while the boy watches in delight.
In the Riverlands[edit]
Locke and his men taunt Ser Jaime Lannister for their removal of his sword hand. When Jaime falls from his horse, he steals a sword from one of Locke's men and attacks them, but, due to his weakened condition and having to use his left hand, he is quickly beaten. At camp, Brienne of Tarth talks with Jaime, who refuses to eat, saying he wants to die. She chastises him for quitting and tells him to live so that he can take revenge on Locke.
Arya Stark, Gendry, and Sandor "the Hound" Clegane are transported to the hideout of the Brotherhood Without Banners by Thoros of Myr and his men. They are introduced to the Brotherhood's leader, Lord Beric Dondarrion, who calls Clegane a murderer, which Clegane rejects on the grounds that all his killings were duty-bound protection of the king. Arya tells the Brotherhood about Mycah, the butcher's boy Clegane killed, but Clegane defends the execution as justified by Mycah having attacked the king, which Arya protests is untrue. Dondarrion sentences Clegane to fight him in a trial by combat.
Beyond the Wall[edit]
Grenn, Edd Tollett and Rast have been forced to work at Craster's Keep, caring for the pigs; Rast declares that they cannot trust Craster. Samwell Tarly and Gilly discuss her newborn son and his likely murder by Craster. The men of the Night's Watch hold a funeral for a fallen brother and soon return to Craster's Keep for dinner. Brother Karl Tanner challenges Craster, complaining about the poor food they have been given. Rast then enrages Craster by mentioning his bastard parentage. Craster grabs his hatchet and orders the Night's Watch out of his keep, threatening to mutilate the next one who calls him a bastard. After a moment of silence, Karl calls Craster a list of vulgar insults including the word "bastard"; Craster lunges at Karl, who stabs Craster in the throat. When Lord Commander Jeor Mormont attempts to fight Karl, Rast stabs him in the back, and, after the commander falls, stabs him repeatedly. As a fight breaks out amongst the Night's Watch brothers, Sam flees with Gilly and her infant son.
In Astapor[edit]
Daenerys Targaryen and her followers arrive to complete the trade of one of her dragons to the slaver Kraznys for the 8,000-strong Unsullied army. During the exchange, Kraznys repeatedly insults her in Valyrian yet again. After completing the exchange, Daenerys – in fluent Valyrian, claiming it as her mother tongue due to her Targaryen ancestry – orders her new army of Unsullied to sack Astapor, kill all the slavers and free every slave they find. When a horrified Kraznys tries to order the Unsullied to turn on their new mistress, Daenerys reclaims her dragon by ordering it to kill Kraznys. After the battle ends, she frees the Unsullied and tells them they may remain with her as free men or leave if they choose. None choose to leave her, showing their support by pounding their spears in unison. Daenerys and her army depart Astapor.
Production[edit]
Writing[edit]
The episode was written by series co-creators David Benioff and D. B. Weiss.
"And Now His Watch Is Ended" was written by showrunners David Benioff and D. B. Weiss. It was based on George Martin's novels, chapters Tyrion X from A Clash of Kings and Jaime IV, Tyrion II, Samwell II, the first part of Arya VI, and the second half of Daenerys III from A Storm of Swords.[1]
Benioff and Weiss considered this episode one of the "big ones" and a turning point of the series. Weiss said that when he was reading the books he was swept away by Daenerys' final scene, and remembered thinking how he'd be able to put it on screen if he could ever get to film it.[2]
This final scene includes the first instance of the High Valyrian language in the series, apart from short stock phrases, spoken by Daenerys.[3] Up to this point only the Astapori dialect of Low Valyrian, a creolized form of the ancient language of the old Valyrian Empire, had been heard, spoken by the slaver Kraznys. David J. Peterson, the language creator hired by the series, designed both versions of the tongue.[3]
Casting[edit]
The episode reintroduces Lord Beric Dondarrion, now played by Richard Dormer. Dondarrion had previously been portrayed by David Michael Scott in his brief appearance in the first season episode "A Golden Crown", where he was entrusted by Lord Eddard Stark with the task of capturing Ser Gregor Clegane. This episode also marks James Cosmo's last appearance in the series, as his character Jeor Mormont is killed by his own men.
Directing[edit]
The episode was helmed by director Alex Graves, a newcomer to the production. The producers praised his work, in particular in the handling of the final scene at Astapor: "He took a scene that had us quite nervous – the number of people on set, the size of the action, the amount of the effects work – and had it all done in a few days. A scene that might take a feature eight days; for us it was two or three."[2]
Filming locations[edit]
The interiors of the episode were shot at Belfast's The Paint Hall, including a new set representing the colossal Great Sept of Baelor at King's Landing. For the exteriors, the episode filmed extensively at the forests of Clandeboye Estate, where the sets of Craster's Keep and the encampment of Locke's band were built.[4] The gardens where Olenna and Varys plot are parts of the Trsteno Arboretum, in Croatia.
The scenes with Daenerys were filmed in Morocco. While during the first three episodes the city of Astapor had been represented by the coastal ramparts of Essaouira, the plaza and the walls seen in this episode were sets from Atlas Studios, located 5 kilometres west of the city of Ouarzazate. The walls had been built to stand in for the city of Jerusalem in the 2005 film Kingdom of Heaven.[5]
Reception[edit]
Ratings[edit]
The ratings of the episode raised to a new record for the series, with a viewership of 4.87 million viewers and a 2.6 share among adults between the ages of 18 and 49. The encore was watched by another 1.03 million, totaling 5.90 million viewers for the night.[6] In the United Kingdom, the episode was seen by 0.992 million viewers on Sky Atlantic, being the channel's second highest-rated broadcast that week.[7]
Critical reception[edit]
The episode received critical acclaim, being consistently rated as the best of the season at the time of its airing. Review aggregator surveyed 21 reviews of the episode and judged 100% of them to be positive with an average score of 9.2 out of 10. The website's critical consensus reads, "'And Now His Watch is Ended' is an enthralling meditation on betrayal and revenge, bolstered by a mind-blowing surprise for those who would underestimate Daenerys Targarean [sic]."[8] IGN's Matt Fowler rated it with a 9.3/10, highlighting "shocking deaths, brutal double-crosses and a Kingslayer undone made for some mighty fine Thrones".[9] David Simms, writing for The A.V. Club, considered it "an insanely satisfying, shocking episode"[10] and gave it an "A" grade. His colleague Todd VanDerWerff agreed on the score.[11]
The final scene with Daenerys was unanimously praised. At Cultural Learnings, Myles McNutt found that the scene was one of the series' best sequences and considered it an impressive feat to have achieved a climax so satisfying for the viewer with only a relatively small number of scenes building up to it in the first three episodes.[12] VanDerWerff considered that Emilia Clarke's acting was Emmy worthy.[11] HitFix's Alan Sepinwall also praised her performance, remarking that "her big moment comes in a (fictional) foreign language, and the subtitles are barely necessary. That's how good she is."[13]
Accolades[edit]
Due to her nomination, Emilia Clarke submitted this episode for consideration for the Primetime Emmy Award for Outstanding Supporting Actress in a Drama Series for the 65th Primetime Emmy Awards. At the 65th Primetime Creative Arts Emmy Awards, Diana Rigg was nominated for the Outstanding Guest Actress in a Drama Series for her performance in this episode, and the episode itself received two nominations for Outstanding Sound Editing for a Series and Outstanding Sound Mixing for a Drama Series (One Hour).
Awards and nominations[edit]
Year
Award
Category
Nominee(s)
Result
Ref.
2013 Primetime Emmy Awards Primetime Emmy Award for Outstanding Supporting Actress in a Drama Series Emilia Clarke Nominated [14]
Primetime Creative Arts Emmy Awards Outstanding Guest Actress in a Drama Series Diana Rigg Nominated
Outstanding Sound Editing for a Series Peter Brown, Kira Roessler, Tim Hands, Paul Aulicino, Stephen P. Robinson, Vanessa Lapato, Brett Voss, James Moriana, Jeffrey Wilhoit, and David Klotz Nominated
Outstanding Sound Mixing for a Comedy or Drama Series (One Hour) Matthew Waters, Onnalee Blank, Ronan Hill, and Mervyn Moore Nominated
References[edit]
Jump up ^ Garcia, Elio; Antonsson, Linda (April 24, 2013). "EP304: And Now His Watch Is Ended". Westeros.org. Retrieved November 10, 2014.
^ Jump up to: a b O'Connell, Michael. "'Game of Thrones' Showrunners Talk About the Third Season's First 'Epic' Moment". The Hollywood Reporter. Retrieved April 22, 2013.
^ Jump up to: a b Peterson, David. "Sesīr Urnēbion Zȳhon Keliton Issa". CNN. Retrieved 23 April 2013.
Jump up ^ "Day 37: Filming at Clandeboye Estate". WinterIsComing.net. Retrieved 22 April 2013.
Jump up ^ Moon, Ra. "Where was Game of Thrones Season 3 filmed?". Atlas of Wonders. Retrieved April 23, 2013.
Jump up ^ Kondolojy, Amanda (23 April 2013). "Sunday Cable Ratings: 'Game of Thrones' Wins Night + NBA Playoffs, 'Real Housewives of Atlanta', 'Vikings' & More". TV by the numbers. Retrieved 23 April 2013.
Jump up ^ "Top 10 Ratings (22 - 28 April 2013)". BARB. Archived from the original on 18 July 2014. Retrieved January 19, 2017.
Jump up ^ "And Now His Watch Is Ended". Rotten Tomatoes. Retrieved May 3, 2016.
Jump up ^ Fowler, Matt (April 21, 2013). "Game of Thrones: "And Now His Watch is Ended" Review". IGN. Retrieved April 22, 2013.
Jump up ^ Simms, David (April 21, 2013). ""And Now His Watch Iss Ended" (for newbies)". The A.V. Club. Retrieved April 22, 2013.
^ Jump up to: a b VanDerWerff, Todd (April 21, 2013). ""And Now His Watch Is Ended" (for experts)". The A.V. Club. Retrieved April 22, 2013.
Jump up ^ McNutt, Myles (21 April 2013). "Game of Thrones – "And Now His Watch Is Ended"". Cultural Learnings. Retrieved 23 April 2013.
Jump up ^ Sepinwall, Alan (21 April 2013). "Review: 'Game of Thrones' - 'And Now His Watch Is Ended': How to trade your dragon". HitFix. Retrieved 23 April 2013.
Jump up ^ "Game Of Thrones". Emmys.com. Retrieved August 20, 2016.
External links[edit]
Wikiquote has quotations related to: And Now His Watch Is Ended
"And Now His Watch Is Ended" at HBO.com
"And Now His Watch Is Ended" on IMDb
"And Now His Watch Is Ended" at TV.com
[hide]
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Game of Thrones episodes
Seasons: 1
2
3
4
5
6
7
Season 3
"Valar Dohaeris"
"Dark Wings, Dark Words"
"Walk of Punishment"
"And Now His Watch Is Ended"
"Kissed by Fire"
"The Climb"
"The Bear and the Maiden Fair"
"Second Sons"
"The Rains of Castamere"
"Mhysa"
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text:
Parables of Jesus
From Wikipedia, the free encyclopedia
Jump to: navigation, search
The Parable of the Prodigal Son by Guercino
Events in the
Life of Jesus
according to the Gospels
Early life[show]
Annunciation
Visitation
Nativity
Virgin birth
Adoration of the Shepherds
Circumcision
Presentation
Adoration of the Magi
Flight into Egypt
Massacre of the Innocents
Return to Nazareth
Finding in the Temple
Ministry[hide]
Baptism
Temptation
Commissioning the Twelve
Sermon on the Mount / Plain
Miracles
Parables
Rejection
Transfiguration
Passion[show]
Triumphal entry into Jerusalem
Temple cleansing
Second coming prophecy
Anointing
Last Supper
Farewell Discourse
Paraclete promised
Agony in the Garden
Kiss of Judas
Arrest
Sanhedrin trial
Mocking
Herod's court
Pilate's court
Flagellation
Crown of Thorns
Via Dolorosa
Crucifixion
Descent from the Cross
Entombment
Harrowing of Hell
Resurrection[show]
Empty tomb
Appearances
Noli me tangere
Road to Emmaus
Great Commission
Ascension
In rest of the NT[show]
Road to Damascus
John's vision
Portals: Christianity Bible
Book:Life of Jesus
v
t
e
The Parables of Jesus can be found in all the gospels, except for John, and in some of the non-canonical gospels, but are located mainly within the three Synoptic Gospels. They represent a main part of the teachings of Jesus, forming approximately one third of his recorded teachings. Christians place high emphasis on these parables; since they are the purported words of Jesus, they are believed to be what the Father has taught, indicated by John 8:28 and 14:10.[1][2]
Jesus' parables are seemingly simple and memorable stories, often with imagery, and all convey messages. Scholars have commented that although these parables seem simple, the messages they convey are deep, and central to the teachings of Jesus. Christian authors view them not as mere similitudes which serve the purpose of illustration, but as internal analogies in which nature becomes a witness for the spiritual world.[3][4]
Many of Jesus' parables refer to simple everyday things, such as a woman baking bread (parable of the Leaven), a man knocking on his neighbor's door at night (parable of the Friend at Night), or the aftermath of a roadside mugging (parable of the Good Samaritan); yet they deal with major religious themes, such as the growth of the Kingdom of God, the importance of prayer, and the meaning of love.
In Western civilization, these parables formed the prototype for the term parable and in the modern age, even among those who know little of the Bible, the parables of Jesus remain some of the best known stories in the world.[5]
Contents
[hide]
1 Roots and sources
2 Nature of parables of Christ
2.1 Canonical gospels
2.2 Other documents
3 Purpose and motive
4 Themes
4.1 Parables of the Kingdom of Heaven: hearing, seeking, and growing
4.2 Parables of loss and redemption
4.3 Parables about love and forgiveness
4.4 Parables about prayer
4.5 Parables about eschatology
4.6 Other parables
5 Art
6 Poetry and hymns
7 Harmony of parables
7.1 Parallels outside the canonical gospels
8 See also
9 References
10 Further reading
11 External links
Roots and sources[edit]
As a translation of the Hebrew word מָשָׁל mashal, the word "parable" can also refer to a riddle. In all times in their history the Jews were familiar with teaching by means of parables and a number of parables also exist in the Old Testament.[6] The use of parables by Jesus was hence a natural teaching method that fit into the tradition of his time.[7] The parables of Jesus have been quoted, taught, and discussed since the very beginnings of Christianity.
Nature of parables of Christ[edit]
Parables are one of the many literary forms in the Bible, but are especially seen in the gospels of the New Testament. Parables are generally considered to be short stories such as the Good Samaritan, and which are differentiated from metaphorical statements such as, "You are the salt of the earth." A true parable may be regarded as an extended simile (Blomberg, C. L., Interpreting the Parables). Although some suggest parables are essentially extended allegories, others emphatically argue the opposite.[8] Dr. Kenneth Boa states that "Parables are extended figures of comparison that often use short stories to teach a truth or answer a question. While the story in a parable is not historical, it is true to life, not a fairy tale. As a form of oral literature, the parable exploits realistic situations but makes effective use of the imagination...Some of the parables [of Christ] were designed to reveal mysteries to those on the inside and to conceal the truth to those on the outside who would not hear."[9]
Canonical gospels[edit]
Main article: Canonical gospels
The three synoptic gospels contain the parables of Jesus. There are a growing number of scholars who also find parables in the Gospel of John, such as the little stories of the Good Shepherd (John 10:1-5) or the childbearing woman (John 16:21).[10] Otherwise, John includes allegories but no parables. Several authors such as Barbara Reid, Arland Hultgren or Donald Griggs comment that "parables are noticeably absent from the Gospel of John".[11][12][13][14]
The Catholic Encyclopedia states: "There are no parables in St. John's Gospel. In the Synoptics ... we reckon thirty-three in all; but some have raised the number even to sixty, by including proverbial expressions."[15] The Gospel of Luke contains both the largest total number of parables (24) and eighteen unique parables; the Gospel of Matthew contains 23 parables of which eleven are unique; and the Gospel of Mark contains eight parables of which two are unique.
In Harmony of the Gospels, Cox and Easley provide a Gospel harmony for the parables based on the following counts: Only in Matthew: 11, only in Mark: 2, only in Luke: 18, Matthew and Luke: 4, Matthew, Mark and Luke: 6. They list no parables for the Gospel of John.[16]
Other documents[edit]
Parables attributed to Jesus are also found in other documents apart from the Bible. Some of these overlap those in the canonical gospels and some are not part of the Bible. The non-canonical Gospel of Thomas contains up to fifteen parables, eleven of which have parallels in the four canonical Gospels. The unknown author of the Gospel of Thomas did not have a special word for "parable," making it difficult to know what he considered a parable.[17] Those unique to Thomas include the Parable of the Assassin and the Parable of the Empty Jar.
The noncanonical Apocryphon of James also contains three unique parables attributed to Jesus.[18] They are known as "The Parable of the Ear of Grain", "The Parable of the Grain of Wheat", and "The Parable of the Date-Palm Shoot".[19]
The hypothetical Q document is seen as a source for some of the parables in Matthew, Luke, and Thomas.[20]
Purpose and motive[edit]
In the Gospel of Matthew (13:10–17) Jesus provides an answer when asked about his use of parables:[21]
The disciples came to him and asked, "Why do you speak to the people in parables?" He replied,
"The knowledge of the secrets of the kingdom of heaven has been given to you, but not to them. Whoever has will be given more, and he will have an abundance. Whoever does not have, even what he has will be taken from him. This is why I speak to them in parables:
Though seeing, they do not see; through hearing, they do not hear or understand."
While Mark 4:33–34 and Matthew 13:34–35 may suggest that Jesus would only speak to the "crowds" in parables, while in private explaining everything to his disciples, modern scholars do not support the private explanations argument and surmise that Jesus used parables as a teaching method.[22] Dwight Pentecost suggests that given that Jesus often preached to a mixed audience of believers and non-believers, he used parables to reveal the truth to some, but hide it from others.[1]
Christian author Ashton Axenden suggests that Jesus constructed his parables based on his divine knowledge of how man can be taught:[23]
This was a mode of teaching, which our blessed Lord seemed to take special delight in employing. And we may be quite sure, that as "He knew what was in man" better than we know, He would not have taught by Parables, if He had not felt that this was the kind of teaching best suited to our wants.
In the 19th century, Lisco and Fairbairn stated that in the parables of Jesus, "the image borrowed from the visible world is accompanied by a truth from the invisible (spiritual) world" and that the parables of Jesus are not "mere similitudes which serve the purpose of illustration, but are internal analogies where nature becomes a witness for the spiritual world".[3]
Similarly, in the 20th century, calling a parable "an earthly story with a heavenly meaning",[24] William Barclay states that the parables of Jesus use familiar examples to lead men's minds towards heavenly concepts. He suggests that Jesus did not form his parables merely as analogies but based on an "inward affinity between the natural and the spiritual order."[24]
Themes[edit]
A number of parables which are adjacent in one or more gospels have similar themes. The parable of the Leaven follows the parable of the Mustard Seed in Matthew and Luke, and shares the theme of the Kingdom of Heaven growing from small beginnings.[25] The parable of the Hidden Treasure and parable of the Pearl form a pair illustrating the great value of the Kingdom of Heaven, and the need for action in attaining it.[26]
The parables of the Lost Sheep, Lost Coin, and Lost (Prodigal) Son form a trio in Luke dealing with loss and redemption.[27]
The parable of the Faithful Servant and parable of the Ten Virgins, adjacent in Matthew, involve waiting for a bridegroom, and have an eschatological theme: be prepared for the day of reckoning.[28] The parable of the Tares[29] the parable of the Rich Fool,[30] the parable of the budding fig tree,[31] and the parable of the barren fig tree[32] also have eschatological themes.
Other parables stand alone, such as the parable of the unforgiving servant, dealing with forgiveness;[33] the parable of the Good Samaritan, dealing with practical love;[34] and the parable of the Friend at Night, dealing with persistence in prayer.[35]
Parables of the Kingdom of Heaven: hearing, seeking, and growing[edit]
Sower Hidden Treasure Pearl Growing Seed Mustard Seed Leaven
Parables of loss and redemption[edit]
Lost Sheep Lost Coin Prodigal (Lost) Son
Parables about love and forgiveness[edit]
Good Samaritan Two Debtors Unforgiving Servant
Parables about prayer[edit]
Friend at Night Unjust Judge Pharisee & Publican
Parables about eschatology[edit]
Faithful Servant Ten Virgins Great Banquet Rich Fool Wicked Husbandmen Tares
The Net Budding Fig Tree Barren Fig Tree
Other parables[edit]
Wise & Foolish Builders Lamp under a Bushel Unjust Steward Rich Man and Lazarus Talents (Minas) Parable of the Tenants
Art[edit]
A depiction of the Parable of the Ten Virgins on a stained glass window in Scots' Church, Melbourne
Of the thirty or so parables in the canonical Gospels, four were shown in medieval art almost to the exclusion of the others, but not mixed in with the narrative scenes of the Life of Christ. These were: the Ten Virgins, the Rich man and Lazarus, the Prodigal Son and the Good Samaritan.[36] Artists famous for depicting parables include Martin Schongauer, Pieter the Elder Bruegal and Albrecht Dürer. The Workers in the Vineyard also appears in Early Medieval works. From the Renaissance the numbers shown widened slightly, and the various scenes of the Prodigal Son became the clear favorite, with the Good Samaritan also popular. Albrecht Dürer made a famous engraving of the Prodigal Son amongst the pigs (1496), a popular subject in the Northern Renaissance, and Rembrandt depicted the story several times, although at least one of his works, The Prodigal Son in the Tavern, a portrait of himself as the Son, revelling with his wife, is like many artists' depictions, a way of dignifying a genre tavern scene. His late Return of the Prodigal Son (Hermitage Museum, St Petersburg) is one of his most popular works.
Poetry and hymns[edit]
As well as being depicted in art and discussed in prose, a number of parables form the inspiration for religious poetry and hymns. For example, the hymn "The Ninety and Nine" by Elizabeth C. Clephane (1868) is inspired by the parable of the Lost Sheep:
There were ninety and nine that safely lay
In the shelter of the fold.
But one was out on the hills away,
Far off from the gates of gold.
Away on the mountains wild and bare.
Away from the tender Shepherd’s care.
Away from the tender Shepherd’s care.[37]
Similarly, "My Hope Is Built" (Edward Mote, c. 1834) is inspired by the parable of the Wise and the Foolish Builders, and "How Kind the Good Samaritan" (John Newton, c. 1779) is inspired by the parable of the Good Samaritan.
Harmony of parables[edit]
A sample Gospel harmony for the parables based on the list of key episodes in the Canonical Gospels is presented in the table below. For the sake of consistency, this table is automatically sub-selected from the main harmony table in the Gospel harmony article, based on the list of key episodes in the Canonical Gospels. Usually, no parables are associated with the Gospel of John, just allegories.[16]
Number
Event
Matthew
Mark
Luke
John
1 The Growing Seed Mark 4:26–29
2 The Two Debtors Luke 7:41–43
3 The Lamp under a Bushel Matthew 5:14–15 Mark 4:21–25 Luke 8:16–18
4 Parable of the Good Samaritan Luke 10:25–37
5 The Friend at Night Luke 11:5–8
6 The Rich Fool Luke 12:16–21
7 The Wise and the Foolish Builders Matthew 7:24–27 Luke 6:46–49
8 New Wine into Old Wineskins Matthew 9:17–17 Mark 2:21–22 Luke 5:37–39
9 Parable of the strong man Matthew 12:29–29 Mark 3:27–27 Luke 11:21–22
10 Parable of the Sower Matthew 13:3–9 Mark 4:3–9 Luke 8:5–8
11 The Tares Matthew 13:24–30
12 The Barren Fig Tree Luke 13:6–9
13 Parable of the Mustard Seed Matthew 13:31–32 Mark 4:30–32 Luke 13:18–19
14 The Leaven Matthew 13:33–33 Luke 13:20–21
15 Parable of the Pearl Matthew 13:45–46
16 Drawing in the Net Matthew 13:47–50
17 The Hidden Treasure Matthew 13:44
18 Counting the Cost Luke 14:28–33
19 The Lost Sheep frequently called The Good Shepherd Matthew 18:10–14 Luke 15:4–6
20 The Unforgiving Servant Matthew 18:23–35
21 The Lost Coin Luke 15:8–9
22 Parable of the Prodigal Son Luke 15:11–32
23 The Unjust Steward Luke 16:1–13
24 Rich man and Lazarus Luke 16:19–31
25 The Master and Servant Luke 17:7–10
26 The Unjust Judge Luke 18:1–8
27 Pharisees and the Publican Luke 18:9–14
28 The Workers in the Vineyard Matthew 20:1–16
29 The Two Sons Matthew 21:28–32
30 The Wicked Husbandmen Matthew 21:33–41 Mark 12:1–9 Luke 20:9–16
31 The Great Banquet Matthew 22:1–14 Luke 14:15–24
32 The Budding Fig Tree Matthew 24:32–35 Mark 13:28–31 Luke 21:29–33
33 The Faithful Servant Matthew 24:42–51 Mark 13:34–37 Luke 12:35–48
34 The Ten Virgins Matthew 25:1–13
35 The Talents or Minas Matthew 25:14–30 Luke 19:12–27
36 The Sheep and the Goats Matthew 25:31–46
37 Parable of the Wedding Feast Luke 14:7–14
Parallels outside the canonical gospels[edit]
A number of parables have parallels in non-canonical gospels, the Didache, and the letters of Apostolic Fathers. However, given that the non-canonical gospels generally have no time sequence, this table is not a Gospel harmony.
#
Parable
Matthew
Mark
Luke
Other parallels[38][39][40]
1 Parable of the Sower Matthew 13:1–23 Mark 04:1–25 Luke 08:04–18 Thomas 9
1 Clement 24:5
2 Parable of the Tares Matthew 13:24–53 Thomas 57
3 Parable of the Growing Seed Mark 04:26–34 Thomas 21
4 Parable of the Hidden Treasure Matthew 13:44 Thomas 109
5 Parable of the Pearl Matthew 13:45 Thomas 76
6 Parable of Drawing in the Net Matthew 13:47–53 Thomas 8
7 Parable of the Rich Fool Luke 12:16–21 Thomas 63
8 Parable of the Faithful Servant Matthew 24:42–51 Mark 13:33–37 Luke 12:35–48 Thomas 103
Didache 16:1a
9 Parable of the Mustard Seed Matthew 13:31–32 Mark 4:30–32 Luke 13:18–19 Thomas 20
10 Parable of the Leaven Matthew 13:33 Luke 13:20–21 Thomas 96
11 Parable of the Lost Sheep Matthew 18:12–14 Luke 15:01–7 Thomas 107
Gospel of Truth 31–32
12 Parable of the Wicked Husbandmen Matthew 21:33–46 Mark 12:1–12 Luke 20:9–19 Thomas 65
13 Parable of the talents or minas Matthew 25:14–30 Luke 19:13–24 Nazoraeans 18
14 Parable of the great banquet Matthew 22:1–14 Luke 14:15–24 Thomas 64
15 Parable of the strong man Matthew 12:29–29 Mark 3:27–27 Luke 11:21–22 Thomas 35
See also[edit]
Book: Parables of Jesus
Chronology of Jesus
Gospel harmony
Jesus in Christianity
Life of Jesus in the New Testament
Ministry of Jesus
Miracles of Jesus
References[edit]
^ Jump up to: a b J. Dwight Pentecost, 1998 The parables of Jesus: lessons in life from the Master Teacher ISBN 0-8254-3458-0 page 10
Jump up ^ Eric Francis Osborn, 1993 The emergence of Christian theology ISBN 0-521-43078-X page 98
^ Jump up to: a b Friedrich Gustave Lisco 1850 The Parables of Jesus Daniels and Smith Publishers, Philadelphia pages 9–11
Jump up ^ Ashton Oxenden, 1864 The parables of our Lord William Macintosh Publishers, London, page 6
Jump up ^ William Barclay, 1999 The Parables of Jesus ISBN 0-664-25828-X page 9
Jump up ^ Bacher, William. "PARABLE". JewishEncyclopedia.com. www.kopelman.org. Retrieved 4 March 2017.
Jump up ^ Pheme Perkins, 2007 Introduction to the synoptic gospels ISBN 0-8028-1770-X page 105
Jump up ^ Kulikovsky, Andrew S. "The Interpretation of Parables, Allegories and Types". Biblical Hermeneutics. Retrieved 25 September 2015.
Jump up ^ Boa, Kenneth. "Literary Forms in the Bible". Bible.org. Bible.org. Retrieved 25 September 2015.
Jump up ^ See, for instance, Ruben Zimmermann, Puzzling the Parables of Jesus, Methods and Interpretation, Fortress, Minneapolis, 2015, 333-360; see the German-For-Neutestamentler-BLOG The Vine and the Branches by David Tryon, as others have throughout history including John Calvin in John Calvin's Commentary on John Volume 2
Jump up ^ Barbara Reid, 2001 Parables for Preachers ISBN 0-8146-2550-9 page 3
Jump up ^ Arland J. Hultgren, 2002 The Parables of Jesus ISBN 0-8028-6077-X page 2
Jump up ^ Donald L. Griggs, 2003 The Bible from scratch ISBN 0-664-22577-2 page 52
Jump up ^ According to the Catholic Encyclopedia article on Parables: "There are no parables in St. John's Gospel" and the Encyclopædia Britannica article on Gospel of St. John: "Here Jesus' teaching contains no parables and but three allegories, the Synoptists present it as parabolic through and through."
Jump up ^ Template:Cite web url=http://www.newadvent.org/cathen/11460a.htm
^ Jump up to: a b Steven L. Cox, Kendell H Easley, 2007 Harmony of the Gospels ISBN 0-8054-9444-8 page 348
Jump up ^ Scott, Bernard Brandon (1989). Hear Then the Parable: A Commentary on the Parables of Jesus. Minneapolis: Fortress Press, 33–34. The actual number of parables in Thomas is fluid. John Dominic Crossan counts 15, Ron Cameron 14, and Bernard Brandon Scott 13. See also Crossan, John Dominic (1992). In Parables: The Challenge of the Historical Jesus. Sonoma, CA: Polebridge Press and Cameron, Ron (1986). Parable and Interpretation in the Gospel of Thomas. Forum 2/2.
Jump up ^ Koester, Helmut (1990). Ancient Christian Gospels: Their History And Development. Philadelphia, USA: Trinity Press International. pp. 196–200.
Jump up ^ Cameron, Ron (2004). Sayings Traditions in the Apocryphon Of James. Cambridge, MA: Harvard Divinity School, 8–30.
Jump up ^ Theissen and Merz 1996, p.339
Jump up ^ Matthew 13:10–17. See also Mark 4:10–12 and Luke 8:9–10
Jump up ^ Harris, Stephen L., Understanding the Bible. Palo Alto: Mayfield. 1985.
Jump up ^ Ashton Oxenden, 1864 The parables of our Lord William Macintosh Publishers, London page 1
^ Jump up to: a b William Barclay, 1999 The Parables of Jesus ISBN 0-664-25828-X pages 12.
Jump up ^ Ben Witherington, Women in the Ministry of Jesus: A study of Jesus' attitudes to women and their roles as reflected in his earthly life, Cambridge University Press, 1987, ISBN 0-521-34781-5, p. 40–41.
Jump up ^ John Nolland, The Gospel of Matthew: A commentary on the Greek text, Eerdmans, 2005, ISBN 0-8028-2389-0, pp. 565–566.
Jump up ^ Richard N. Longenecker, The Challenge of Jesus' Parables, Eerdmans, 2000, ISBN 0-8028-4638-6, pp. 201–204.
Jump up ^ R. T. France, The Gospel According to Matthew: An introduction and commentary, Eerdmans, 1985, ISBN 0-8028-0063-7, pp. 348–352.
Jump up ^ R. T. France, The Gospel According to Matthew: An introduction and commentary, Eerdmans, 1985, ISBN 0-8028-0063-7, p. 225.
Jump up ^ John Clifford Purdy, Parables at Work, Westminster John Knox Press, 1986, ISBN 0-664-24640-0, pp. 41–43.
Jump up ^ Bernard Brandon Scott, Hear Then the Parable: A commentary on the parables of Jesus, Fortress Press, 1989, ISBN 0-8006-2481-5, pp. 338–340.
Jump up ^ Peter Rhea Jones, Studying the Parables of Jesus, Smyth & Helwys, 1999, ISBN 1-57312-167-3, pp. 123–133.
Jump up ^ Craig S. Keener, A Commentary on the Gospel of Matthew, Eerdmans, 1999, ISBN 0-8028-3821-9, pp. 456–461.
Jump up ^ Joel B. Green, The Gospel of Luke, Eerdmans, 1997, ISBN 0-8028-2315-7, p. 432.
Jump up ^ I. Howard Marshall, The Gospel of Luke: A commentary on the Greek text, Eerdmans, 1978, ISBN 0-8028-3512-0, pp. 462–465.
Jump up ^ Emile Mâle, The Gothic Image: Religious Art in France of the Thirteenth Century, p 195, English trans of 3rd ed, 1913, Collins, London (and many other editions), ISBN 978-0064300322
Jump up ^ The Cyber Hymnal: The Ninety and Nine.
Jump up ^ Butts, James R.; Funk, Robert Walter; Scott, Bernard Brandon (1988). The parables of Jesus: red letter edition: a report of the Jesus Seminar. Sonoma, Calif: Polebridge Press. pp. 74–75. ISBN 0-944344-07-0.
Jump up ^ Throckmorton, Burton Hamilton (1992). Gospel parallels: a comparison of the synoptic gospels: with alternative readings from the manuscripts and noncanonical parallels. Nashville: T. Nelson. pp. xxx–xxxi. ISBN 0-8407-7484-2.
Jump up ^ Hultgren, Arland J. (2000). The parables of Jesus: a commentary. Grand Rapids, Mich: Eerdmans. ISBN 0-8028-6077-X.
Further reading[edit]
C. H. Dodd, The Parables of the Kingdom ISBN 002330460X.
Barclay, William, 1999. The Parables of Jesus ISBN 0-664-25828-X
Gowler, David B., 2000. What Are They Saying About the Parables? Mahweh, NJ: Paulist Press. ISBN 978-0809139620
Joachim Jeremias, The Parables of Jesus ISBN 0334029171.
Lisco, Friedrich Gustav and Fairbairn, Patrick, 1850. The Parables of Jesus Daniels and Smith Publishers, Philadelphia
Pentecost, J. Dwight, 1998. The parables of Jesus: lessons in life from the Master Teacher ISBN 0-8254-3458-0
Oxenden, Ashton, 1864. The parables of our Lord William Macintosh Publishers, London.
Schottroff, Luise, 2006. The parables of Jesus ISBN 0-8006-3699-6
Snodgrass, Klyne, 2008. Stories with Intent: A Comprehensive Guide to the Parables of Jesus William B. Eerdmans Publishing Co.
Sumner, John Bird, 1850. The parables of our lord and saviour Jesus Christ C. Cox Publishers, London.
Theissen, Gerd and Merz, Annette, 1996. The Historical Jesus: A Comprehensive Guide Fortress Press, Minneapolis ISBN 0-8006-3122-6
Trinder, William Martin, 1816. Sermons on the parables of Jesus Christ" Baldwin, Cradock and Joy Publishers, London.
Zimmermann, Ruben, 2015. Puzzling the Parables of Jesus. Methods and Interpretation Fortress Press, Minneapolis ISBN 978-0-8006-9975-8
External links[edit]
Wikimedia Commons has media related to Parables of Jesus Christ.
List of biblical parables
Another list, slightly different and only of the synoptic Gospels
Jewish Encyclopedia: Parable
Catholic Encyclopedia: Parable
PBS: Frontline: From Jesus to Christ: The Parables
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Counting the Cost

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The Lost Sheep

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The Unforgiving Servant

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Prodigal Son (Kid Rock song)

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