Interesting Facts about Jesus

Many modern representations of Jesus portrayed Him as an emotionless zen-like figure. But the gospel writers give us a glimpse of a passionate Savior. Throughout the gospels, we see Jesus:

Flip over tables (Mt. 21:12–13)

Cry (Lk. 19:41–44, Jn. 11:35)

Show compassion (Mt. 9:36–38, 21:12; Mk. 1:41

Imagine if your entire spiritual welfare depended on how well you knew the book of Deuteronomy! When Satan tempts Jesus in the desert, He answers every enticement with a passage from this one book from the Pentateuch.

Jesus had fasted for 40 days and was nearing starvation. When the devil lures Him to use his power to make stones into bread, Jesus responds with a quote from Deuteronomy 8:3: “It is written: ‘Man shall not live on bread alone, but on every word that comes from the mouth of God.’” (Matthew 4:4)

Next, Satan tempts Jesus to prove His uniqueness by throwing Himself off the temple. The devil reminds Jesus that God won’t allow Him to fall. This time, Jesus pulls a quote from Deuteronomy 6:16: “It is also written: ‘Do not put the Lord your God to the test.’” (Matthew 4:7)

Interesting Facts about Jesus

Jesus refers to God as “father” in his prayers

All of Jesus’ prayers demonstrate a deep and abiding relationship with God. When He spoke to God, He used the word Abba—the most familiar word for father.

“So they took away the stone. Then Jesus looked up and said, ‘Father, I thank you that you have heard me. I knew that you always hear me, but I said this for the benefit of the people standing here, that they may believe that you sent me.’

When he had said this, Jesus called in a loud voice, ‘Lazarus, come out!’” (John 11:41–43, NIV)

Going a little farther, he fell with his face to the ground and prayed, “My Father, if it is possible, may this cup be taken from me. Yet not as I will, but as you will.’” (Matthew 26:39)

“Jesus said, ‘Father, forgive them, for they do not know what they are doing.’ And they divided up his clothes by casting lots.” (Luke 23:34, NIV)

It’s hard to think of a more dramatic miracle than raising someone from the dead. The gospels record three times that Jesus performed this feat:

The widow of Nain’s son (Luke 7:11–17)

This is the first resurrection Jesus performed. As He approached the town of Nain, He met a funeral procession coming out. In the coffin was a young man, and Jesus’ heart went out to man’s mother. She was a widow, and this was her only son. Jesus spoke to the man in the coffin, “Young man, I say to you, get up!” He turned the whole town’s mourning into dancing.

Jairus’ daughter (Luke 8:52–56)

Jairus, a leader of the synagogue, pushes through a crown to get to Jesus. He wants the Lord to come to his home and heal his sick daughter. While they were on their way, a member of Jairus’ household came to tell them they were too late. Jairus’ daughter had died. Jesus encouraged Jairus to have faith, and they continued to the synagogue leader’s home. When they arrived, Jesus raised the young girl.

Mary and Martha had sent word to Jesus that their brother was ill. Instead of rushing to Bethany to be with His friend, Jesus and the disciples stayed where they were for a couple of days. When Jesus finally decided to head to Bethany, the disciples warn Him against it. The last time they were in Judea, the Jews had tried to have Him killed. Jesus tells them that Lazarus has died. Upon their arrival, both Mary and Martha express their grief. Jesus promises that He is the “resurrection and the life.” At Lazarus’ tomb, four days after Lazarus has died, Jesus calls, “Lazarus, come out.” And Lazarus walks from his grave.

When Mary and Joseph presented Jesus in the temple, they met an older man named Simeon. The Holy Spirit promised Simeon that he would see the Messiah before he died. Prompted by the Spirit, he recognized Jesus. Taking the child in his arms, he thanked God for allowing him to witness God’s salvation.

Then he spoke to Mary, “This child is destined to cause the falling and rising of many in Israel, and to be a sign that will be spoken against, so that the thoughts of many hearts will be revealed. And a sword will pierce your own soul too” (Luke 2:34–35).

The last sentence of his prophecy proved true as Mary watched her son be crucified. Even in His agony, Jesus was concerned for the care of His mother, instructing John to care for her (John 19:26–27).

In Matthew’s gospel, we’re told that a sign is made that explains the charges against Jesus (27:36). John tells us that since the place where Jesus was crucified was near the city, “Jesus of Nazareth, the King of the Jews”  written in Aramaic, Latin, and Greek (19:20).

In many works of art and crucifixes, the letters INRI appear on the sign. This comes from the first letters of the Latin inscription: Iesus Nazarenus Rex Iudaeorum.

Romans maintained power through intimidation. 

The Romans knew Jesus claimed he would return in three days, so they weren’t keen on the idea of any of His followers stealing his body. They did their best to ensure that it was completely safe from meddling. This included three different protections:

A large stone:

Art typically portrays a disk-shaped stone in front of Jesus’ tomb. But out of the 900 tombs from this period, only four have stones shaped like that. Most were more like corks. Either way, it would have been tough to move.

A guard:

We can’t be sure whether they used Roman guards or Jewish temple police, but we do know that Pilate demanded a guard to be placed in front of the tomb. 

A Roman seal:

A Roman seal was a sign that the contents belong to Rome, and it was also a warning. Anyone caught breaking such a seal would likely suffer crucifixion.

It would have been nearly impossible for anyone to get to the body. That’s probably why in the Book of Acts, the Romans never suggested that the body was stolen

Interesting Facts about Jesus

Some groups suggest that Jesus was raised in a spiritual and not a physical body. But Jesus’ actual body was raised from the dead. He tells the disciples:

“Why are you troubled, and why do doubts rise in your minds? Look at my hands and my feet. It is I myself! Touch me and see; a ghost does not have flesh and bones, as you see I have.” (Luke 24:38–39)

To help hammer this truth home to them, Jesus ate in their presence:

And while they still did not believe it because of joy and amazement, he asked them, “Do you have anything here to eat?” They gave him a piece of broiled fish, and he took it and ate it in their presence (Luke 24:42–43).

Jesus got angry. He even turned over tables in the temple. He did not appreciate people that were taking advantage of others in His Father’s house. It might be surprising that Jesus showed His anger, but it is refreshing to know He gets angry over issues such as injustice, just like you and me.

Jesus had more issues with church leaders than the people in the community. During Jesus' ministry, He extended grace and love to ordinary people, even "sinners." And He had some harsh words for the religious leaders of His time. He didn't like the way they treated the people He loved. It shows us that no matter how many followers or how much power and influence we have, it is important to lead others well because He cares more about how we treat others than how well we keep a set of rules.

Jesus had humble beginnings. Born into a carpenter's family, Jesus came from a poor, day-laborer home. This means Jesus would have known what it was like to live in poverty and have hunger and need. Although Jesus is the Son of God, He decided to come to earth as an ordinary guy, just like you and me.

Jesus started His ministry later in life, around the age of 30 years. Some of us might expect Him to have started his ministry when He was born, but He actually went through normal experiences growing up as a baby, small child, teenager, and young adult.

 Jesus had an incredible respect for women and even helped a woman who was about to be stoned to death.

Several sources mention Jesus' crucifixion at the hands of Pontius Pilate, the Roman prefect. Christian Gospels say the skies darkened for hours after the crucifixion, which historians viewed either as a miracle or a portent of dark times to come. Using astronomy, later historians have used this mention to pinpoint the death of Christ. Some tie the crucifixion to a one-minute 59-second total solar eclipse that occurred in 29 C.E., whereas others say a second total eclipse, blocking the sun for four minutes and six seconds, in 33 C.E. marked Jesus' death. (C.E. stands for Common Era or Christian Era, and is an alternative name for anno Domini, or A.D.)

Death by crucifixion was one of the goriest ends the Romans meted out, and it was typically reserved for slaves and those seen to be challenging Roman authority.

عیسی ناصری-عیسی مسیح-ישוע-הושע

هزار سال پیش از آنکه عیسی به این زمین بیاید، داود پادشاه نیز آمدن مسیح موعود برای گرد هم آوردن قوم خدا را پیشگویی نمود. « خدای ما میآید، امّا نه در سکوت، بلکه با آتش سوزنده که در پیشاپیش اوست و توفان سهمگین که در اطراف اوست. آسمانها و زمین را به گواهی میطلبد تا بر قوم خود داوری کند. او میفرماید: جمع شوید ای مؤمنانی که با قربانیهای خود با من پیمان بستید » (مزامیر باب ۵۰ آیات ۳ تا ۵).

مسیح از ازل وجود داشته‌، و همه چیز به‌وسیلۀ او هستی یافته‌، این سؤال پیش می‌آید که آیا واقعاً لازم بود که پسر خدا جلال آسمان را ترک کند، لباس بشری بپوشد و به‌صورت یک انسان ظاهر شود؟

یوحنای رسول به این سؤال جواب می‌دهد. او در اولین رسالۀ خود پنج دلیل می‌آورد تا نشان دهد که چرا مسیح به‌صورت انسان ظاهر شد. البته قبل از هر چیز، در این رساله مشاهده می‌کنیم که یوحنا می‌خواهد روی این موضوع تأکید نماید که مسیح واقعاً به‌صورت جسم ظاهر شد. در آن زمان اشخاصی بودند که این حقیقت را رد می‌کردند و می‌گفتند که مسیح فقط با روح آشکار شد و نه با جسم‌. بنابراین‌، یوحنا در فصل چهارم‌، آیات ۱ تا ۳ به این موضوع اشاره می‌کند. نباید فراموش کنیم که مسیحیت مبتنی بر حقایق تاریخی است و اگر کسی می‌توانست خلاف این را ثابت کند، مسیحیت از بین می‌رفت‌. به همین دلیل‌، همۀ رسولان به این موضوع بسیار اهمیت می‌دهند.

برای نمونه پطرس می‌نویسد: «وقتی ما دربارۀ قدرت خداوند ما عیسی مسیح و آمدن او سخن گفتیم‌، به افسانه‌هایی که با مهارت ساخته شده‌اند متوسل نشدیم‌، زیرا ما با چشمان خود بزرگی ملکوت او را دیده‌ایم‌» (دوم پطرس ۱:‏۱۶). یوحنا نیز این حقیقت را تأئید می‌کند و در قسمت اول رساله‌اش می‌فرماید که ما او را شنیدیم و دیدیم و لمس کردیم‌. بله‌، همان کلمه که خود خدا بود، واقعاً شکل انسان به خود گرفت و در میان ما ساکن گردید (یوحنا ۱:‏۱ و ۱۴)

اصطلاح "نجات‌دهندۀ عالم‌" تأئید می‌کند که پیغام مسیح مخصوص همه‌، در هر زمان می‌باشد. به همین جهت‌، از ابتدای زندگی مسیح بر روی زمین‌، برای بسیاری آشکار شده بود که او باید "نجات‌دهندۀ جهان‌" باشد. بارها به‌خصوص در قسمت اول انجیل لوقا، به این اصطلاح برخورد می‌کنیم‌. مثلاً مریم می‌گوید: «روح من در نجات‌دهندۀ من‌، خدا، شادی می‌کند» (۱:‏۴۶)، زکریا می‌گوید: «از خاندان بندۀ خود داود، رهانندۀ نیرومندی برافراشته است (۱:‏۶۹)

بدن جدید مسیح برای مریم بازشناختنی نبود، زیرا در عین مشابهت آن با بدن قبلی، بدنی متعلق به آینده بود. بنابراین، در عین آنکه از مادۀ بدن قبلی بی‌‌بهره نبود و دست‌‌های مسیح و پهلوی او همچنان سوراخ بود، این جسم جدید از محدودیت‌‌های ماده رسته بود؛ جسمی بود جلال‌‌یافته، جسمی روحانی. ولی اینجا روحانی را نباید به معنای غیرمادّی تعبیر کرد، بلکه بدنی که از روح -‏‏‏‏‏‏‏‏‏‏ یعنی روح‌‌القدس -‏‏‏‏‏‏‏‏‏‏ حیات یافته و از قیود آفرینش قبلی رسته است. و این همان بدنی است که به مؤمنین وعده داده شده. هرگاه از بدنِ رستاخیز، یا بدنِ مُتبَدِل سخن می‌‌گوئیم، منظور همین بدن است.

حال به پرسش قبلی خود باز می‌‌گردیم. آیا رستاخیز مسیح به معنای بازگشت او به زندگی پیشین است؟ هم بله، و هم نه. بله از این نظر که به هر حال، مسیح در عالم مرگ نماند و از مرگ به زندگی عبور کرد. و نه، از این جهت که او نه به زندگی پیشین، بلکه به زندگی جدیدی در عصر جدید خدا عبور کرد که برای ما به معنایی حکم «آینده» را دارد. به این ترتیب، مسیحِ قیام‌‌کرده به زندگی گذشته بازنگشت، بلکه از آیندۀ خدا آمد تا زندگی ما را در پرتو آن آیندۀ باشکوه تحت تأثیر قرار دهد و دگرگون سازد

پولس رسول در رسالۀ اول قرنتیان باب ۱۵ بلافاصله پس از آنکه از رستاخیز مسیح سخن می‌‌گوید آن را «نوبر» و نمونه‌‌ای از بدنِ آیندۀ مؤمنین می‌‌خواند. همان‌‌گونه که در مقدمه نیز ذکر کردیم، زندگی کلیسا به آنچه بر عیسی گذشت و به دست او تحقق یافت، گره خورده است. هم از این روست که کلیسا شریک در زندگی مسیح و رستاخیز اوست.

Jesus Christ-عیسی مسیح-عیسی ناصری

B corresponds to the Aramaic naggara. In fact, Vermes argued

, when the Talmud refers to someone as a “carpenter,” 

it might imply a very learned man. This would mean

, then, that the authors of the Gospels would be indicating Joseph

 was in fact a learned man, who was not only wise but also

 literate in the Torah, regardless of his trade.

ing of τέκτων is sometimes less than totally clear from the context. In some

instances, it seemed best to render it as (a) builder; (b) carpenter; (c) smith;

(d) sculptor; (e) joiner. Four times τέκτων is contrasted with (a) smith; (b)

potter; (c) cobbler. Five times the term αρχιτέκτων is employed, meaning

master builder or architect, and even master!sculptor. In the case of the other

eight instances, it was considered wisest to render τέκτων in such general

terms as builder, craftsman, or artisan.

2. Philo. Now we turn to the Jewish philosopher Philo. Though Jewish,

Philo of Alexandria inhabited a mental world of Hellenistic philosophy and

cultural values, so it is not surprising to find him employing the word τέκτων

in ways similar to the secular Greek writers. He does so three times.

"The τέκτονα ("carpenter) and the painter and the husbandman and the

musician and those who practice other arts (τέχνας). . . the τεκτονικός (carpenter) takes and carves a piece of timber . . . we speak not only of carpenters, but of practicing carpentry (τέκτονι το τεκτονεΐν)" (Sobr. 35.36).

"Some of the arts . . . are practical, but not theoretical, as the arts of the

τεκτονικει, χαλκευτικει (carpenter and coppersmith)" (Leg. 57).

These instances could be rendered as craftsman, but carpenter would

suit the contexts better.

3. Josephus. Turning now to Flavius Josephus, he employs τέκτων four

times in the War, and seven times in the Antiquities. There is an interesting

difference between the two works in regard to the usage of this word. First,

the Antiquities.

Moses, after recompensing with fitting bounties the τέκτονας (craftsmen) who

had executed works so excellent, sacrificed ... (3.204).

They (rulers) will make of them τεχνίτας (craftsmen), makers of armour, of

chariots and of instruments . .. (6.40).

Gifts of cedar wood and skilled men as τέκτονας και οικοδόµους (carpenters and

builders) to construct a palace in Jerusalem (7.66).

You also have many tens of thousands of µυριάδας καΐ τεκτόνων (stone cutters

and carpenters) (7.340).

He had already secured many talents of gold and more of silver, and wood and

a host of τεκτόνων πλήθος και λατόµων (carpenters and stone cutters) as well as

emeralds and precious stones (7.377).

They also began the building of the temple, giving large sums of money to the

λατόµοις και τέκτοσι (stone cutters and carpenters) (11.78).

. . . trained some as οικοδόµους (builders), others as τέκτονας (carpenters)

(15.390).

All of these occurrences of the word have to do with the tabernacle or the

temple or the palace, and plainly Josephus in his reading of the Hebrew text

understands τέκτων in these contexts to refer usually to workers in

ined above—was their devotion to and their knowledge of the Scriptures of

the OT. It is necessary, therefore, to review the Hebrew term that these

Jewish writers (who thought in Aramaic/Hebrew first) translated as τέκτων.

That term is häräs.

5. The Old Testament. In the Hebrew Bible the verb häräs occurs 26

times and means "to cut into, inscribe, to fabricate, out of metal. . . wood,

stone, with an ace. of the material."18

 Another lexicon says, "to engrave,

plough, devise. The basic idea is cutting into some material, e.g. engraving

metal or ploughing soil."19

 The generality of application is due to the fact

that similar tools were employed to work different materials, most of which

were designed to cut or carve something.

The noun häräs occurs 35 times and means "craftsman; on stone, on

wood; metal worker (smith), armourer; workers of wood and stone; of wood

and metal.,,2° Again, another lexicon gives this rendering: "Engraver, artificer

(a) in metal (b) in wood (c) in stone (d) general."21

 NIDOTTE gives "craftsman, artisan," while Cline has "artisan . . . worker in stone . . . in wood . . .

in metal."22

These conclusions are based on the following passages.

First, uncertainties arise in several passages where häräs is set alongside or distinguished from a related term. For example, we find häräs distinguished from (a) builders, masons, stone cutters in 2 Kgs 12:11, 12; 22:6;

(b) smiths in 2 Kgs 24:14, 16; Isa 40:19; 41:7; Jer 24:1; 29:2; 2 Chr 34:11;

(c) masons in 2 Sam 5:11; 1 Chr 14:1; 22:15; 2 Chr 24:12; Ezra 3:7; (d)

woodsman in 1 Chr 22:14 (häräs eben wa'ès)', (e) weavers and designers in

Exod 38:23. While this fluidity can be confusing to the reader, the biblical

authors evidently intend to distinguish between various kinds of craftsmen

and assume that the context sufficiently defines the particular trade or skill

in that specific situation. In temple contexts it appears that workers in

wood were most frequently intended.

Second, there are texts in which the meaning is clearly smiths or metalworkers, often in 

the context of fashioning idols: Deut 27:15; 1 Sam 13:19;

Isa 40:19; 44:11-12; 45:16; 54:16; Jer 10:9; Hos 8:6; 13:2; 1 Chr 29:5. Then

in the following contexts, which are concerned with the tabernacle and the

must repudiate the romantic notion that Jesus spent his time sitting on the

hillsides watching the daily activities of his contemporary citizens (often patronized today as mere "peasants"), and taking mental notes of his observations so that he could later use them as sermon illustrations. Rather, Jesus'

employment of stories and metaphors was based on (a) his intimate knowledge of the Scriptures; and (b) his own hard!won experience growing up on

a terraced farm in Nazareth, participating in the cyclical life of the village,

going to work every day, attending the synagogue, and interacting with his

family, clan, neighbors, and strangers.

During most of the twentieth century, the majority of scholarly analysis

of the parables and the teaching of Jesus generally focused on the literary

forms, not the substance of the Gospels material. Under the influence of form

and redaction!critical theories, much effort has been expended in attempting

to separate the "original" teaching of Jesus from the later alleged concerns

of the Church. Not surprisingly, little consensus on this rather subjective

enterprise has been achieved. In what follows we use a different approach.

We are not concerned with the rhetorical and theological uses Jesus made of

the imagery he employed, but with the vocabulary and imagery itself.35

What is indisputable about Jesus' early life is that (a) he interacted on a

daily basis with family, clan, neighbors, and strangers, like everyone else

in a Galilean village; (b) he grew up in the farming village of Nazareth in

Galilee and therefore was involved to an extent daily with its agrarian environment; (c) he 

worked with his father at first, then probably with his

family later as a τέκτων, and consequently knew firsthand the occupational

and business experiences of a first!century craftsman. So the scope of the

teaching and vocabulary of Jesus can be allocated to the spheres of (1) agrarian culture; 

(2) social interaction; (3) financial affairs; (4) occupation. These

are the areas of Jesus' life which were intrinsic to his existence for thirty

years and from which he consequently drew his vocabulary and descriptive

Several references appear concerning vineyards and wine (Matt 20:1!16;

John 15:1!8; Matt 21:33!44; John 2:1!11). Frequent references to fruit!

bearing trees are also evident (Matt 7:16!20; 12:33 fruit trees; Luke 17:6

mulberry; Matt 24:32!35 pars, fig trees). Jesus refers often to sheep and

shepherding (Matt 9:16; 12:11!12; 18:12!14; 26:31; Mark 14:27; Luke 10:3;

12:32; 14:4!7; 17:7; John 10:1!18; 21:15!17). He also reveals a certain knowledge of fish (Matt 7:10; 12:20) and fishing (Matt 13:47!50; Luke 5:4!11; John

21:6). Jesus was familiar with some of the uses of salt in the economy (Matt

5:13; Mark 9:49!50; Luke 14:34!35).

Not surprisingly Jesus refers to the fauna of Galilee: (a) animals: oxen

(Matt 11:29!30; Luke 13:15); foxes (Matt 8:20 par.; Luke 9:58; 13:32); wolves

(Matt 9:16; Luke 10:3; John 10:12); dogs (Matt 15:26; Luke 16:21); snakes

(Matt 10:16; 23:33); goats (Matt 25:32, 33); calves (Luke 15:23); donkeys

(Luke 13:15); camels (Matt 23:24); gnats and moths (Matt 23:24; 6:19; Luke

12:33); snakes (Luke 10:19); maggots (Mark 9:48). Similarly, there are several references to the bird life of Galilee: (b) birds in general (Matt 8:20;

Matt 13:4; Luke 12:6, 24); eagles (Luke 17:37); vultures (Matt 24:28; Luke

17:37); roosters (Matt 26:34; Luke 22:34) and hens (Luke 13:34); doves (Matt

10:16; Luke 2:24); sparrows (Matt 10:29); and crows (Luke 12:24).

Jesus at times indicates the local flora: grass and flowers (Luke 12:27!28);

thistles (Matt 7:16); thorns (Matt 13:7); grapes (Matt 7:16); wheat (John

12:24). He also indicates his awareness of different soil types (Matt 13:3!8).

Finally, Jesus shows an understanding of the climate, which everyone who

works the land must possess (Matt 5:45; Luke 12:54!56; 17:24).

This is the conversational material that places Jesus in his first!century

Palestinian agrarian context. In reality, there is little surprising about the

knowledge that Jesus displays of his environment. Most of his contemporaries

would have done the same.

In addition to the above, there is a range of domestic and farming terminology in 

the mouth of Jesus which is to be expected regardless of his

(παροψίς): Matt 23:25; dish (τρύβλιον): Matt 26:23; Mark 14:20; bucket/basket (µόδιος): Matt 5:15; needle (ραφίς, βελόνη): Matt 19:24; Luke 18:25.

2. Social interaction. We will deal first with Jesus' references to the

home and then to the wider social context.

With regard to the social structure of the home, we discover Jesus referring to the father's care for his children (Matt 7:9!12; Luke 11:11!13). He

reiterates the duty of children to their parents in Matt 15:4!6 pars.; 19:19.

He alludes also to homes with servants (Matt 14:45!51). Jesus furthermore

refers to the Israelite concept of hospitality to strangers (Matt 10:11!14;

Luke 9:2!5) and to friendships (Matt 11:16; 20:13; Luke 14:10; 15:9, 29).

Notable are his earnest concern for widows and his strong denunciations of

those who took advantage of them (Matt 23:14 pars.; Mark 12:42, 43 par.;

Luke 4:25, 26; 7:12; 18:3, 5). Even on the cross he made provision for the

care of his mother (John 19:25!27).

Concerning the dwelling's physical structure, Jesus mentions the private

room of the house (Matt 6:6; Luke 12:3), the guest/dining room of large

homes (Matt 26:3; John 10:16), cellars (Luke 11:33), as well as the roof (Matt

10:27; 14:17). In addition, there is reference in his teaching to the objects

found in small homes such as lamps and bowls which were made of clay, not

wood, and beds which were reed mats (Matt 5:14!16; Mark 4:21; Luke 8:16;

11:33). Activities that he mentions include sweeping (Luke 14:8); cooking

(Luke 12:1; 13:21; in John, Jesus also cooked! John 21:9!13); baking (Matt

13:33 pars.); washing utensils (Luke 11:39); lighting lamps (Matt 5:14!16

pars.); grinding grain (Matt 14:41); sewing (Matt 9:16); and filling wine

bottles (Matt 9:17). All these features of the first!century Palestinian home

were experienced by Jesus in his own home and in those that he visited (or

worked on) before he undertook his public ministry.

Outside of the confines of the home, Jesus gives us considerable information about his social awareness and interaction. Mention is made in his teaching of pregnancy and childbirth (John 16:21) and of orphans (John 14:18).

Matthew tells us that Jesus himself had brothers and sisters (Matt 12:46!

50 pars.). A prominent feature of his teaching is the frequent use of weddings

as a source of instruction (Matt 9:19!20; 22:1!14; 25:1!13; John 2:1!11).

His teaching on marriage and divorce is well known (Matt 5:27!32; 19:3!12),

as are his references to children and their intrinsic value (Matt 18:1!11;

19:13!15). He had obviously observed them at play (Matt 11:16!17; Luke

6:32). He was also familiar with the problem of difficult and rebellious children growing up

 (Matt 21:28!32; Luke 15:11!32). The latter parable of "the

prodigal son" raises the matter of family honor, as does Jesus' reference to

social rank in Luke 14:7!15. More than once Jesus makes mention of family

and other social divisions (Matt 12:25!30 pars.). Sometimes he taught that

division is justified by devotion to Jesus that conflicts with existing family

relationships (Matt 10:21!23, 34!42; Mark 10:29!31). In fact, Jesus himself

made a choice between his natural and his new spiritual family (Matt 12:26!

50). Just before his death he made provision for his mother to be received

occupation

references. We will survey them briefly in turn, beginning with the most

familiar sphere of reference

priestly garments, häräs means engravers of precious stones: Exod 28:11;