"Bethany (given name) Bethany ( (""Bethania""), in Greek, which is probably of Aramaic or Hebrew origin, meaning ""house of affliction"" or ""house of figs"") is a feminine given name derived from the Biblical place name, Bethany, a town near Jerusalem, at the foot of the Mount of Olives, where Lazarus lived in the New Testament, along with his sisters, Mary and Martha, and where Jesus stayed during Holy Week before his crucifixion. The name has been well-used in English-speaking countries. It was the 59th most popular name for girls in England and Wales in 2010, having ranked as high as"
"to Jesus. Also called ""Dives and Lazarus"", or ""The Rich Man and the Beggar Lazarus"", the narrative tells of the relationship (in life and in death) between an unnamed rich man and a poor beggar named Lazarus. Historically within Christianity, the begging Lazarus of the parable (feast day June 21) and Lazarus of Bethany (feast day December 17) have often been conflated, with some churches celebrating a blessing of dogs, associated with the beggar, on December 17, the date associated with Lazarus of Bethany. However, they are generally understood to be two separate characters. Allusions to Lazarus as a poor"
"Parable of the Rich Fool The Parable of the Rich Fool is a parable of Jesus which appears in . It depicts the futility of the belief that wealth can secure prosperity or a good life. The parable has been depicted by artists such as Rembrandt. The parable is introduced by a member of the crowd listening to Jesus, who tries to enlist Jesus' help in a family financial dispute: In Luke's account Jesus then responds with the parable: An abbreviated version of this parable also appears in the non-canonical Gospel of Thomas (Saying 63). The rich farmer in this"
"appearing in the Gospel of Luke. It tells of the relationship, in life and in death, between an unnamed rich man and a poor beggar named Lazarus. The traditional name, ""Dives"", is not actually a name, but instead a word for ""rich man"", ""dives"", in the text of the Latin Bible, the Vulgate. The rich man was also given the names ""Neuēs"" (i.e. Nineveh) and ""Fineas"" (i.e. Phineas) in the 3rd and 4th centuries. Along with the parables of the Ten Virgins, Prodigal Son, and Good Samaritan, it was one of the most frequently illustrated teachings in medieval art, perhaps"
"Joel B. Green writes of the Parable of the Leaven that Jesus ""asks people — male or female, privileged or peasant, it does not matter — to enter the domain of a first-century woman and household cook in order to gain perspective on the domain of God."" The canonical Gospels offer only one story about Jesus as a boy—Luke's story about the boy Jesus in the Jerusalem Temple. According to Luke, his parents, Joseph and Mary, took the 12-year-old Jesus to Jerusalem on their annual pilgrimage to the Passover. Mary and Joseph started their journey home without Jesus, thinking he"
"the 1860s–1890s as a result of having been included in the notes of the pictorial Bible of Abbé Drioux. Simon Perry has argued that the Lazarus of the parable (an abbreviated transcript of ""Eleazer"") refers to Eliezer of Damascus, Abraham's servant. In Genesis 15—a foundational covenant text familiar to any 1st century Jew—God says to Abraham ""this man will not be your heir"" (Gen 15:4). Perry argues that this is why Lazarus is outside the gates of Abraham's perceived descendant. By inviting Lazarus to Abraham's bosom, Jesus is redefining the nature of the covenant. It also explains why the rich"
"an old mill on the river, and a statue of Lazarillo and the blind man next to the Roman bridge [""puente romano""] in the city.) Lazarillo is the diminutive of the Spanish name Lázaro. There are two appearances of the name Lazarus in the Bible, and not all critics agree as to which story the author was referring when he chose the name. The more well-known tale is in John 11:41–44, in which Jesus raises Lazarus from the dead. The second is in Luke 16:19–31, a parable about a beggar named Lazarus at the gate of a stingy rich man's"
"is not the worldling’s serenity nor the sensualist’s security, but the repose of the quiet conscience and the trusting heart"". This parable has been depicted by several artists, including Rembrandt, Jan Luyken, James Tissot, and David Teniers the Younger. Parable of the Rich Fool The Parable of the Rich Fool is a parable of Jesus which appears in . It depicts the futility of the belief that wealth can secure prosperity or a good life. The parable has been depicted by artists such as Rembrandt. The parable is introduced by a member of the crowd listening to Jesus, who tries"
"Jesus (not to be confused with the parable of the budding fig tree) appears only in the Gospel of Luke among the canonical gospels of the New Testament. In this parable, the owner is generally regarded as representing God, who had a fig tree (""tree of knowledge"") planted in his vineyard (""the garden of Eden"") and came seeking fruit (""righteous works"", which in part is a mystery). The gardener (vinedresser) is God and the vine is Jesus (""tree of Life""). Fig trees were often planted in vineyards. The fig tree was a common symbol for Israel, and may also have"
"or simply ""saviour"". Thus ""who shall save his people from their sins"" can be considered word play on Jesus' name. However this pun would only have worked in Hebrew and would only have been understood by a Hebrew-speaking audience. Some scholars consider this an important piece of evidence for the Gospel of Matthew having originally been written in Hebrew or Aramaic and only later translated into Greek. Jesus was a very common name in the period, Boring notes that Josephus mentions twenty different figures named Jesus in his history of the period. Matthew 1:21 Matthew 1:21 is the twenty-first verse"
"in the Gospels"" but Jesus speaks ""first of all"" to his disciples, only turning to the multitude in verses 14-21, in response to a question from someone in the crowd, and again in verses 54-59. Peter asks (at verse 41) whether the parable of the faithful servant is addressed solely to the disciples or to the wider multitude (παντας, ""pantas"": everyone). Among the canonical gospels of the New Testament, this parable of Jesus appears only in Luke's Gospel. The parable reflects the foolishness of attaching too much importance to wealth. An abbreviated version of the parable also appears in the"
"evil in various passages in the Gospels, especially in Luke (Luke 16:14–15 being an especially clear example). He also consistently warns of the danger of riches as a hindrance to favor with God; as in the Parable of the Sower, where it is said: Jesus makes Mammon a personification of riches, one in opposition to God, and which claims a person's service and loyalty as God does. But Jesus rejects the possibility of dual service on our part: for, he says, no one can serve both God and Mammon. In the story of Jesus and the rich young man the"
"to two known idioms. An illustrative conflation brings together two Roman Catholic saints named Lazarus. One, a lame beggar covered with sores which dogs are licking, appears in the New Testament (Luke 16:19–31). The other, Lazarus of Bethany, is identified as the man whom Jesus raised from the dead (John 11:41–44). The beggar's Feast Day is June 21, and Lazarus of Bethany's day is December 17. However, both saints are depicted with crutches; and the blessing of dogs, associated with the beggar saint, usually takes place on December 17, the date associated with the resurrected Lazarus. The two characters' identities"
"that this is the only reference in New Testament to ""a ""daughter"" of Abraham."" They conclude that Jesus spoke of this woman as though she belonged to the family of Abraham just as much as did the ""sons"" of Abraham. Jesus presented women as models of faith to his listeners. In the culture of the day, women were neither to be seen nor heard since they were considered ""corrupting influences to be shunned and disdained."" The story of a poor widow's casting of ""two copper coins"" into the Temple treasury appears in and in . What a poor widow gave"
"Parable of the barren fig tree The Parable of the Barren Fig Tree (not to be confused with the parable of the budding fig tree) is a parable of Jesus which appears in . It is about a fig tree which does not produce fruit. The parable is as follows: In this parable, the owner is generally regarded as representing God, who had a fig tree planted in his vineyard and came seeking fruit. The gardener (vinedresser) is Jesus. Fig trees were common trees and would rarely be planted in vineyards because the deep roots and large branches take much"
"also known as ""Two Sons"", ""Lost Son"", ""The Running Father"" and ""The Loving Father"" is one of the parables of Jesus that appears in only one of the Canonical gospels of the New Testament, namely the Gospel of Luke. It recounts about a father who gives the younger of his two sons his inheritance before he dies. The younger son, after wasting his fortune (the word 'prodigal' means 'wastefully extravagant'), goes hungry during a famine. He then repents and returns home with the intention of begging to be employed and renouncing his kinship to his father. Regardless, the father immediately"
"shall be impossible. 38 And Mary said, Behold the handmaid of the Lord; be it unto me according to thy word. And the angel departed from her. ( KJV) (other versions: )</poem> Gabriel only appears by name in those two passages in Luke. In the first passage the angel identified himself as Gabriel, but in the second it is Luke who identified him as Gabriel. The only other named angels in the New Testament are Michael the Archangel (in ) and Abaddon (in ) . Gabriel is not called an archangel in the Bible. Believers are expressly warned not to"
"Parable of the Good Samaritan The parable of the Good Samaritan is a parable told by Jesus in the Gospel of Luke. It is about a traveller who is stripped of clothing, beaten, and left half dead alongside the road. First a priest and then a Levite comes by, but both avoid the man. Finally, a Samaritan happens upon the traveller. Samaritans and Jews despised each other, but the Samaritan helps the injured man. Jesus is described as telling the parable in response to the question from a lawyer, ""And who is my neighbour?"". In response, Jesus tells the parable,"
"Parable of the Prodigal Son The Parable of the Prodigal Son (also known as the Two Brothers, Lost Son, Loving Father, or Lovesick Father) is one of the parables of Jesus and appears in . Jesus Christ shares it with his disciples, the Pharisees and others. In the story, a father has two sons, a younger and an older. The younger son asks the father for his inheritance, and the father grants his son's request. However, the younger son is prodigal (i.e., wasteful and extravagant) and squanders his fortune, eventually becoming destitute. The younger son is forced to return home"
"Jesus at the home of Martha and Mary Jesus at the home of Martha and Mary (also referred to as Christ in the House of Martha and by other variant names) refers to an episode in the life of Jesus which appears only in Luke's Gospel (), and can be read immediately after the Parable of the Good Samaritan (). Jesus visits the home of Lazarus, Martha and Mary of Bethany, the latter typically conflated in Catholic medieval tradition with Mary Magdalene, though the New Testament probably means a different person. According to the Gospel of Luke: As Jesus and"
"In the New Testament, the term ""Rhabbouni"" is only used by the Magdalene here in John 20:16 and in by the blind man Bartimaeus in the account of the miracle of healing the blind near Jericho. The Rabbi title is used in several New Testament episodes to refer to Jesus, but more often in the Gospel of John than elsewhere and does not appear in the Gospel of Luke at all. In Matthew's account of the Last Supper () when Jesus says that he will be betrayed by one of his Apostles, one after another the Apostles say ""Surely it"
"Parable of the Workers in the Vineyard The Parable of the Workers in the Vineyard (also called the Parable of the Laborers in the Vineyard or the Parable of the Generous Employer) is a parable of Jesus which appears in the Gospel of Matthew in the New Testament. In Matthew , Jesus says that any ""laborer"" who accepts the invitation to the work in the vineyard (said by Jesus to represent the Kingdom of Heaven), no matter how late in the day, will receive an equal reward with those who have been faithful the longest. The word translated ""penny"" in"
"of the Old Testament prophets (Am 2:6-8, 6:3-7; Is 3:14-15, 10; 1-4; Mi 2:1-3). Jesus does not. Whatever we read in the Gospels should be read as the words of One who calls sinners to repentance and who excludes no one, even scribes and Pharisees, from His call...In His saying, however, about the rich man whom He invites to renounce his wealth and become His disciple—""How hard it is for those who have wealth to enter the Kingdom of God"" (Mk 10:17-20; Mt 19:16-30; Lk 18:18-30)—Jesus goes beyond the rebuke of the rich uttered by James, the Old Testament prophets"
"Parable of the Wise and the Foolish Builders The Parable of the Wise and the Foolish Builders, (also known as the House on the Rock), is a parable of Jesus appearing in the Gospel of Matthew () and Luke (). The parable illustrates the importance of building one's life on obedience to the teachings and example of Jesus. In the Gospel of Matthew, the Parable appears as part of the Sermon on the Mount as follows: This parable emphasises the need to put Jesus' teachings into practice, and speaks of ""two sorts of people whose hearts are revealed in their"
"are commonly described as tax collectors. The parable, however, does not condemn the publican's occupation (cf ), but describes the publican as one who ""recognizes his state of unworthiness before God and confesses his need for reconciliation"". Coming to God in humility, the publican receives the mercy and reconciliation he asks for. Each of the three synoptic gospels tells of Jesus healing the blind near Jericho, as he passed through that town, shortly before his passion. Mark tells only of a man named Bartimaeus (literally ""Son of Timaeus"") being present, as Jesus left Jericho, making him one of the few"
"parable is found only in Luke's gospel, the other two synoptics include instead the cursing the fig tree with some remarkable coincidences. There is no strong argument against authenticity. A majority of the members of the Jesus Seminar voted it authentic. Parable of the barren fig tree The Parable of the Barren Fig Tree (not to be confused with the parable of the budding fig tree) is a parable of Jesus which appears in . It is about a fig tree which does not produce fruit. The parable is as follows: In this parable, the owner is generally regarded as"
"Luke 16 Luke 16 is the sixteenth chapter of the Gospel of Luke in the New Testament of the Christian Bible. It records the teachings and parables of Jesus Christ, including the famous parable of the ""rich man and Lazarus"". The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that Luke composed this Gospel as well as the Acts of the Apostles. The New King James Version organises this chapter as follows: This parable of Jesus appears in Luke, but not in the other Canonical gospels of the New Testament. It tells a story about a"
"some of the fellows of the Jesus Seminar, ""the story line of the parable originally had to do with Davidic reversal, as in David and Goliath: the little guy bests the big guy by taking the precautions a prudent person would take before encountering the village bully"". A similar message can be found in the parable of the strong man. Parable of the assassin The Parable of the Assassin (also known as the Parable of the Killer), is a parable attributed to Jesus. However, it appears in none of the Canonical gospels of the New Testament but only in the"
"the manner in which a true shepherd enters his sheepfold, unlike the manner of a thief or a stranger. Anglican Bishop Charles Ellicott notes that ""the word rendered 'parable' is the wider word (, ""paroimia"") which includes every kind of figurative and proverbial teaching, every kind of speech, as the etymology reminds us, which departs from the usual course (, ""oimos"")"". Jesus' audience (""they"") did not understand. In this illustration, the true shepherd ""enters the sheepfold by the door"" and ""calls his own sheep by name and leads them out ()"" (John 10:1,3). This is the only occurrence of the"
"to be Jesus. There have been several depictions of the New Testament parable in art, including works by Domenico Fetti, John Everett Millais, and Jan Luyken. The parable is referenced in Nathaniel Hawthorne's novel ""The Scarlet Letter"" on page 82: ""But she named the infant 'Pearl,' as being of great price- purchased with all see had,- her mothers only treasure!"" Parable of the Pearl The Parable of the Pearl (also called the Pearl of Great Price) is one of the parables of Jesus. It appears in and illustrates the great value of the Kingdom of Heaven. It is the penultimate"
"and links it to the earlier account of the sending out of advance messengers in . This parable is recounted only in this chapter of the New Testament. A lawyer or 'expert in the law' asked Jesus to explain who his 'neighbour' is, referring to the ordinance of Leviticus 19:18: In response, Jesus told a story of a traveller (who may or may not have been a Jew ) who is beaten, robbed, and left half dead along the road. First a priest and then a Levite come by, but both avoid the man. Finally, a Samaritan comes by. Samaritans"
"Jesus says almost nothing in response to Herod's questions. Herod and his soldiers mock Jesus, put an expensive robe on him to make him look like a king, and return him to Pilate, who then calls together the Jewish elders and announces that he has ""not found this man guilty"". Observing a Passover custom of the time, Pilate allows one prisoner chosen by the crowd to be released. He gives the people a choice between Jesus and a murderer called Barabbas ( or ""Bar-abbâ"", ""son of the father"", from the common given name ""Abba"": 'father'). Persuaded by the elders (),"
"20, verses 1 through 3. Jehovah's Witnesses also cite Revelation 20:1-3 where the angel having ""the key of the abyss"" is actually shown to be a representative of God, concluding that ""Abaddon"" is another name for Jesus after his resurrection. In the 3rd century Acts of Thomas, Abaddon is the name of a demon, or the devil himself. Abaddon is given particularly important roles in two sources, a homily entitled ""The Enthronement of Abbaton"" by pseudo-Timothy of Alexandria, and the Apocalypse of Bartholomew. In the homily by Timothy, Abbaton was first named ""Muriel"", and had been given the task by"