"second place may also refer to the more northerly territory of Batanaea. The King James Version is the only English version of the New Testament that refers to ""Bethany on the east bank of the Jordan River"", as ""Bethabara"". Most other English versions (including the Douay-Rheims, NIV, NASB, NLT, RSV, IBS, and Darby) call it ""Bethany"". The area has a large mosque named after its patron, Sheikh Khalifa bin Zayed Al Nahyan, President of the United Arab Emirates. Bethany Bethany () is recorded in the New Testament as the home of the siblings Mary, Martha, and Lazarus, as well as"
"Martha Martha of Bethany (Aramaic: מַרְתָּא ""Martâ"") is a biblical figure described in the Gospels of Luke and John. Together with her siblings Lazarus and Mary of Bethany, she is described as living in the village of Bethany near Jerusalem. She was witness to Jesus resurrecting her brother, Lazarus. The name ""Martha"" is a Latin transliteration of the Koine Greek Μάρθα, itself a translation of the Aramaic מַרְתָּא ""Martâ"", ""The mistress"" or ""the lady"", from מרה ""mistress"", feminine of מר ""master"". The Aramaic form occurs in a Nabatean inscription found at Puteoli, and now in the Naples Museum; it is"
"Jesus is at “the place where John had been baptizing”, which in John 1:28 is said to be a place named “Bethany beyond the Jordan”, when Mary arrives and tells him that Lazarus is sick (John 11:1–3). Jesus follows her to another village called Bethany just outside of Jerusalem. In Secret Mark, the woman meets him at the same place, but he never travels to Bethany near Jerusalem. Instead, he just follows her to the young man since he already is in Bethany (beyond the Jordan). In Secret Mark, the young man (Lazarus) and his sister (Mary) are not named,"
"in Bethany, while the apparently parallel accounts in the Gospels of Matthew and Mark specify that it takes place at the home of one Simon the Leper. As the Catholic Encyclopedia notes, ""We are surely justified in arguing that, since Matthew and Mark place the scene in the house of Simon, St. John must be understood to say the same; it remains to be proved that Martha could not 'serve' in Simon's house."" It is at this meal that a woman (Martha's sister Mary, according to John) anoints Jesus with expensive perfume. In medieval Western Christianity, Martha's sister Mary was"
"Judea, were mutually hostile with Jews. In Luke and John, Jesus extends his ministry to Samaritans. In Luke (10:38–42), Mary, sister of Lazarus, is contrasted with her sister Martha, who was ""cumbered about many things"" while Jesus was their guest, while Mary had chosen ""the better part,"" that of listening to the master's discourse. John names her as the ""one who had anointed the Lord with perfumed oil and dried his feet with her hair"" (11:2). In Luke, an unidentified ""sinner"" in the house of a Pharisee anoints Jesus' feet. In Medieval Catholic folklore, Mary, the sister of Lazarus, was"
"accounts in the four gospels are speaking of the same event and would identify the host as Simon the Pharisee, as mentioned in Luke's account. However, this identification to come under considerable debate given the nearness in time to Jesus' crucifixion, and the fact that Simon the host is called a leper elsewhere. Luke's gospel states that Jesus had been invited to dinner, though the location is not specified. The Gospel of John identifies the location of the anointing prior to the crucifixion as Bethany, the city where Lazarus and his two sisters lived, but does not specify the precise"
"is mentioned in the Gospel of Luke as the host of a meal during which the feet of Jesus are anointed by a penitent woman. Because of some similarities, efforts have been made to reconcile the events and characters, but some scholars have pointed out differences between the two events. An alternative explanation for the similarities is that the Luke 7 anointing and the anointing at Bethany happened with some of the same participants, but several years apart. Simon the Leper is also sometimes identified as the same person as Lazarus of Bethany, or identified as his father or brother."
"would willingly come and give health to one whom he so tenderly loved"". The words of their message made reference only to Lazarus' sickness, leaving unexpressed ""(but ... to be inferred) the consequent, ""therefore come to our help"""" Bengel notes that John often expects the reader to make such inferences, such as in : ""When they wanted wine, the mother of Jesus saith unto Him, 'They have no wine' [leaving the consequent unexpressed, but implied, Do Thou relieve them]"". Commentators generally understand that the sisters expected Jesus would come to Bethany despite the personal danger to Himself, with which His"
"aggressive sister, went to meet Jesus, while quiet and contemplative Mary stayed home. This portrayal of the sisters agrees with that found in Luke 10:38–42."" In speaking with Jesus, both sisters lament that he did not arrive in time to prevent their brother's death: ""Lord, if you had been here, my brother would not have died"". But where Jesus' response to Mary is more emotional, his response to Martha is one of teaching calling her to hope and faith: As the narrative continues, Martha calls her sister Mary to see Jesus. Jesus has Mary bring him to Lazarus' tomb where"
"Martha became ill, they sent for Jesus. For some undisclosed reason, Jesus did not arrive until four days after Lazarus died. The grieving sisters, Martha first and then Mary, met Jesus. Jesus raised Lazarus from the dead and then proclaimed himself as ""the resurrection and the life."" Martha gently reproached Jesus, ""Lord, had you been here, my brother would not have died."" She hastened to express full confidence that God would grant whatever Jesus asked him to grant. Martha reflected a spiritual understanding beyond that required for preparing and serving a meal. Apparently, Martha and not just Mary had benefited"
"Lazarus is ill, and his two sisters are seeking his help. Jesus tells his followers: ""This sickness will not end in death. No, it is for God's glory so that God's Son may be glorified through it."" Jesus then delays his departure and leaves after two days. The disciples are afraid of returning to Judea, but Jesus says: ""Our friend Lazarus is asleep, but I am going to awaken him."" when the apostles misunderstand, he clarifies, ""Lazarus is dead, and for your sake I am glad I was not there, so that you may believe."" When they arrive in Bethany,"
"Church of Saint Lazarus, Larnaca The Church of Saint Lazarus (, ""Ierós Naós Agíou Lazárou""), is a late-9th century church in Larnaca, Cyprus. It belongs to the Church of Cyprus, an autocephalous Greek Orthodox Church. The Church of Saint Lazarus is named for New Testament figure Lazarus of Bethany, the subject of a miracle recounted in the Gospel of John, in which Jesus raises him from the dead. According to Orthodox tradition, sometime after the Resurrection of Christ, Lazarus was forced to flee Judea because of rumoured plots on his life and came to Cyprus. There he was appointed by"
"Gospel of John 11:1–44 where Jesus raises Lazarus from the dead. According to Clement the passage reads word for word (Greek: κατὰ λέξιν, ""kata lexin""): And they come into Bethany. And a certain woman whose brother had died was there. And, coming, she prostrated herself before Jesus and says to him, “Son of David, have mercy on me.” But the disciples rebuked her. And Jesus, being angered, went off with her into the garden where the tomb was, and straightway a great cry was heard from the tomb. And going near Jesus rolled away the stone from the door of"
"from the Vatican that the Church's previous teaching of Mary Magdalene as a repentant whore had been wrong. Mary of Bethany's feast day and that of her brother Lazarus is now on July 29, the memorial of their sister Martha. Nonetheless, despite the Vatican's rejection of it, the view of Mary as a repentant prostitute only grew more prevalent in popular culture. She is portrayed as one in Nikos Kazantzakis's 1955 novel ""The Last Temptation of Christ"" and Martin Scorsese's 1988 film adaptation of it, in which Jesus, as he is dying on the cross, has a vision from Satan"
"contrasted with her sister Martha, who was ""cumbered about many things"" while Jesus was their guest, while Mary had chosen ""the better part,"" that of listening to the master's discourse. John names her as the ""one who had anointed the Lord with perfumed oil and dried his feet with her hair"" (11:2). In Luke, an unidentified ""sinner"" in the house of a Pharisee anoints Jesus' feet. In Medieval Catholic folklore, Mary, the sister of Lazarus, was seen as the same as Mary Magdalene. Luke refers to a number of people accompanying Jesus and the twelve. From among them he names"
"the impending death of Jesus and who was willing to give a material expression of her esteem for him. Jesus' reply shows his appreciation of her act of devotion."" Easton (1897) noted that it would appear from the circumstances that the family of Lazarus possessed a family vault and that a large number of Jews from Jerusalem came to console them on the death of Lazarus, that this family at Bethany belonged to the wealthier class of the people. This may help explain how Mary of Bethany could afford to possess quantities of expensive perfume. In the Gospel of Luke,"
"from Josephus and rabbinic literature, is the same family we meet in the 11th chapter of the Gospel: Lazarus, Martha, and Mary of Bethany. This is a beloved family, according to . The historical Lazarus was Eleazar son of Boethus, who was once Israel’s high priest, and from a clan that produced several high priests. The Gospel’s author, John, was not a member of the Twelve, but the son of Martha (Sukkah 52b). He closely matches the description given by Bishop Polycrates in his letter, a sacrificing priest who wore the petalon (i.e., emblem of the high priest). This John"
"Virgin Mary, Mary Magdalene, and Mary, the sister of Lazarus. The specific question ""Quem quaeritis?"" ""Whom do you seek?"" is not in fact in Luke 24, where it is implied but omitted: ""Why seek ye the living among the dead? He is not here, but is risen"". The actual question is directly expressed only in the non-canonical Gospel of Peter: In the canonical gospels it is Mary Magdalene, Joanna, Mary (the mother of James), and ""other women"" who were present at this event. Although short, this excerpt of text would later snowball into a huge body of religious medieval plays,"
"and the anointing at Bethany (Matthew 26:6, Mark 14:3, John 12:1) happened with some of the same participants, but several years apart. Simon the Pharisee Simon was a Pharisee mentioned in the Gospel of Luke (Luke 7:36-50) as the host of a meal, who invited Jesus to eat in his house but failed to show him the usual marks of hospitality offered to visitors - a greeting kiss (v. 45), water to wash his feet (v. 44), or oil for his head (v. 46). During the meal, a tearful woman identified as a sinner anointed Jesus' feet. He contrasted her"
"Jesus taught in Jerusalem before the Passion Week (). In Bethany, a village near Jerusalem, Jesus raises Lazarus from the dead. This potent sign increases the tension with authorities, who conspire to kill him (). Mary of Bethany anoints Jesus' feet, foreshadowing his entombment. Jesus then makes his Messianic entry into Jerusalem. The cheering crowds greeting Jesus as he enters Jerusalem add to the animosity between him and the establishment. In John, Jesus has already cleansed the Second Temple during an earlier Passover visit to Jerusalem. John next recounts Jesus' Last Supper with his disciples. The Last Supper is the"
"to some shepherds, who go to Bethlehem to see Jesus, and subsequently spread the news abroad (). After the presentation of Jesus at the Temple, Joseph, Mary and Jesus return to Nazareth. Jesus' childhood home is identified in the gospels of Luke and Matthew as the town of Nazareth in Galilee, where he lived with his family. Although Joseph appears in descriptions of Jesus' childhood, no mention is made of him thereafter. His other family members—his mother, Mary, his brothers James, Joses (or Joseph), Judas and Simon and his unnamed sisters—are mentioned in the gospels and other sources. The Gospel"
"of Jerusalem. It is nowhere read that Martha had ever any husband nor fellowship of man, but she as a noble hostess ministered and served our Lord, and would also that her sister should serve him and help her, for she thought that all the world was not sufficient to serve such a guest.After the ascension of our Lord, when the disciples were departed, she with her brother Lazarus and her sister Mary, also Saint Maximin <nowiki>[</nowiki>actually a 3rd-century figure<nowiki>]</nowiki> which baptized them, and to whom they were committed of the Holy Ghost, and many others, were put into a"
"(Mc 11), before the sundown and preceding by two days the Passover. The synoptics differ with the anointing of Jesus as referred in the John 12, who named Mary, sister of Lazarus, while anointing the ""feet"" of Jesus at a dinner in his honour in her home. Lastly, John dated the event at the day before first Jesus' entry in Jerusalem (less than two miles from Bethany, as in John 11), and six days preceding the Passover. refers to a passage from Book of Zechariah () and states: The location of the Mount of Olives is significant in the Old"
"Lazarus of Bethany Lazarus of Bethany, also known as Saint Lazarus or Lazarus of the Four Days, is the subject of a prominent miracle of Jesus in the Gospel of John, in which Jesus restores him to life four days after his death. The Eastern Orthodox and Roman Catholic traditions offer varying accounts of the later events of his life. In the context of the seven signs in the Gospel of John, the raising of Lazarus is the climactic narrative: exemplifying the power of Jesus ""over the last and most irresistible enemy of humanity—death. For this reason it is given"
"Mary of Bethany, his public admiration for a poor widow who donated two copper coins to the Temple in Jerusalem, his stepping to the aid of the woman accused of adultery, his friendship with Mary and Martha the sisters of Lazarus, and the presence of Mary Magdalene, his mother, and the other women as he was crucified. Historian Geoffrey Blainey concludes that ""as the standing of women was not high in Palestine, Jesus' kindnesses towards them were not always approved by those who strictly upheld tradition."" According to Christian apologist Tim Keller, it was common in the Greco-Roman world to"
"dated AD 5 (Corpus Inscr. Semit., 158); also in a Palmyrene inscription, where the Greek translation has the form ""Marthein"". In the Gospel of Luke, Jesus visits the home of two sisters named Mary and Martha. The two sisters are contrasted: Martha was ""cumbered about many things"" while Jesus was their guest, while Mary had chosen ""the better part"", that of listening to the master's discourse. The name of their village is not recorded, nor (unlike in John 11:18) is there any mention of whether Jesus was near Jerusalem. Biblical commentator Heinrich Meyer notes that ""Jesus cannot yet be in"
"in church tradition. Until the latter part of the 20th century, only the names of very few women who contributed to the formation of Christianity in its earliest years were widely known: Mary, the mother of Jesus; Mary Magdalene, disciple of Jesus and the first witness to the resurrection; and Mary and Martha, the sisters who offered him hospitality in Bethany. Harvard scholar Karen King writes that more of the many women who contributed to the formation of Christianity in its earliest years are becoming known. Further, she concludes that for centuries in Western Christianity, Mary Magdalene has been wrongly"
"Domitilla like the brothers Saints Nereus and Achilleus who he would have himself buried after they were martyred. According to a medieval tradition based in Provence, Lazarus of Bethany and his sisters Martha and Mary were put out to sea by those hostile to Christianity ""...in a vessel without sails, oars, or helm, and after a miraculous voyage landed in Provence at a place called today the Saintes-Maries."" From there Lazarus continued on to Marseilles, where he became the first bishop of the city. The supposed relics of St. Anne were brought from the Holy Land to Constantinople in 710"
"in John 19:25, where three women named Mary Mary, the mother of Jesus, Mary of Clopas, and Mary Magdalene are said to be witnesses. John also mentions the ""sister"" of the mother of Jesus, often identified with Mary of Clopas due to grammar. Mary ""of Clopas"" is often interpreted as Mary, ""wife of Clopas"". Mary of Nazareth and Mary of Clopas also need not be literally sisters, in light of the usage of the said words in Greek, Hebrew and Aramaic. Mary of Clopas is suggested to be the same as ""Mary, the mother of James the younger and Joses"","
"On this day a special service called ""The Unction of the Sick"" is conducted. It consists of seven prayers and at the conclusion of the prayers, the priest anoints each member of the congregation with the holy oil. The following day – the last Saturday before Holy Week – is called ""Lazarus' Saturday"". On this day the Coptic Church commemorates Lazarus, the brother of Martha and Mary of Bethany. This day is related to the events of Holy Week in that John 12 tells of a visit of Jesus to Lazarus immediately before recounting the events of Palm Sunday. Since"
"in John and Luke, is not recorded elsewhere, and should be regarded as an exceptional gesture. Considerable debate has discussed the identity of the woman, the location, timing, and the message. The event (or events – see discussion below) is reported in Matthew 26, Mark 14, Luke 7, and John 12. Matthew and Mark are very similar: While Jesus was in Bethany in the home of Simon the Leper, 7 a woman came to him with an alabaster jar of very expensive perfume, which she poured on his head as he was reclining at the table. When the disciples saw"
"showing Christ as a healer (or ""medicus""). The account in Chapter 11 of the Gospel of John of the Raising of Lazarus from the dead is followed closely, though different moments in it are combined in the picture. For Sebastiano and his contemporaries, Mary the sister of Lazarus of Bethany was the same person as Mary Magdalene, though today even the Catholic Church agrees with Protestants that Mary of Bethany was a separate person. She is the figure kneeling in front of Christ, which in the gospels precedes the resurrection. The main moment shown is just after John 11:45 when"
"often equated with Mary Magdalene. This identification led to additional information being attributed to Martha as well: Mary, Martha, and Lazarus are represented by St. John as living at Bethania, but St. Luke would seem to imply that they were, at least at one time, living in Galilee; he does not mention the name of the town, but it may have been Magdala, and we should thus, supposing Mary of Bethania and Mary Magdalene to be the same person, understand the appellative ""Magdalene"". The words of St. John (11:1) seem to imply a change of residence for the family. It"