The number 153 is the 17th triangular number. The colours show that 153 is also the sum of the first five positive factorials.
The number 153 is associated with the geometric shape known as the Vesica Piscis or Mandorla. Archimedes, in his Measurement of a Circle, referred to this ratio (153/265), as constituting the "measure of the fish", this ratio being an imperfect representation of .[1]
As a triangular number, 153 is the sum of the first 17 integers, and is also the sum of the first five positive factorials: .[2]
The number 153 is also a hexagonal number, and a truncated triangle number, meaning that 1, 15, and 153 are all triangle numbers.
The distinct prime factors of 153 add up to 20, and so do the ones of 154, hence the two form a Ruth-Aaron pair.
Since , it is a 3-narcissistic number, and it is also the smallest three-digit number which can be expressed as the sum of cubes of its digits.[3] Only five other numbers can be expressed as the sum of the cubes of their digits: 0, 1, 370, 371 and 407.[4] It is also a Friedman number, since 153 = 3 × 51.
The number is clearly an intentional detail, given the lack of precision and detail elsewhere in the story.[9][10]Augustine of Hippo argued that the significance lay in the fact that 153 is the sum of the first 17 integers (i.e. 153 is the 17th triangular number), with 17 representing the combination of divine grace (the seven gifts of the Holy Spirit) and law (the Ten Commandments).[11][12] Many theologians have lent credence to Augustine's numerology simply because it comes from historic rather than contemporary theology.[10] Theologian D. A. Carson discusses this and other interpretations and concludes that "if the Evangelist has some symbolism in mind connected with the number 153, he has hidden it well",[13] while other scholars note that "no symbolic significance for the number of 153 fish in John 21:11 has received widespread support."[14]
Jerome reached much the same conclusion as Augustine that the figure is an allegorical representation of totality, but through more straightforward means rather than through numerology.[10] In his Commentary on Ezekiel he propounded the hypothesis that 153 was meant to represent the whole universe of fish, citing as proof that contemporary poets, giving Oppian as an example, believed that there were 153 species of fish in the world.[10][9] However, Robert M. Grant disproved Jerome's hypothesis by noting that Oppian actually enumerated only 149 (as catalogued by Alexander William Mair) fish species in his Halieutica (or only 152 "by adding 3 worms", in Grant's words).[10][15][16] What Oppian actually said, moreover, was that only the gods knew the number; and other ancient authors gave different numbers that still were not 153, such as Pliny The Elder in Naturalis Historia (9.43) recording only 74, 104, or 144 (depending from how one counts, and whether one includes hard shelled animals) species of fish, and Quintus Ennius as reported by Apuleius enumerating "countless kinds of fish".[15][16][17] "Every ancient ichthyologian counted the number of species differently." stated Grant.[16]
David Strauss had in fact pointed out the same thing about Oppian in his Leben Jesu the century before Grant.[18] From a strictly biological point of view, moreover, only 24 species of fish had been recorded in the Sea of Galilee by the turn of the 20th century.[19] Theologians have continued to support Jerome's hypothesis despite Grant and Strauss, arguing variously that Jerome may have had access to other works of Oppian that are now lost, that Oppian was writing a century after the Gospel of John and at least came close, and that perhaps (despite his having mentioned Oppian by name) Jerome's reference to multiple writers actually meant other writers entirely.[15] Grant himself opined that "there is every reason to suppose" that in fact Jerome had not actually checked Oppian's writing directly for this information, but was rather recounting secondhand some earlier Christian commentary on the Gospel of John.[16]
Many other numerological interpretations have been propounded, from adding numerological representations of Simon's name to the Greek word for fish through the additions (100+50+7) of Cyril of Alexandria to the multiplications (17×3×3) of Gregory the Great.[20][18][21]Frédéric Louis Godet characterized them as "strange".[18] There were at least 18 distinct numerological explanations when John Emerton performed "a quick survey" in 1958.[22] Emerton proceeded to then add a gematrial explanation, to which 8 others have been added since.[22] Professor of the New Testament, Craig S. Keener observed in 2010 the several gematrial explanations, critiquing ideas such as reversing the order of the Greek alphabet as being "forced", noting that a "children of God" reading of the number "import[s] a ministry image from Mark 1:17 that John never mentions", and commenting on allegorical suggestions linking to Moses that "one wonders whether John could have expected any members of his original audience to catch"; summarizing that gematrial explanations that many scholars have put forward are too complex to be discovered without starting from the answer desired and working backwards from there, and that the plethora of such explanations all distinct from one another itself indicates their weakness.[23]
However, there have been more prosaic and literal explanations, including the simple straightforward one that the detail is simply correct, and 153 is the number of fish caught.[20]John Bernard argued by quoting Edwin Hatch that "The idea that ancient literature consists of riddles which it is the business of modern literature to solve has passed for ever away", pointing out the irony of a Gnostic-like search for meaning in the tale when John himself was simply being quite literal.[20][24][25] Godet, likewise, asserted that it was just "a simple fact recalled to mind".[26]
R. Alan Culpepper (who was dean of the McAfee School of Theology at Mercer University) observed, in his 2021 overview of seven distinct classes of argument about the number, that whilst there are arguments in favour of symbolic interpretations "Nevertheless, the text gives no basis for interpreting the number."[20] Professor of New Testament Studies Timothy James Wiarda stated that "It is sufficient to note that the text offers the reader no hint concerning any symbolism in the miraculous catch of fish.".[27] Keener, having discounted gematria, Jerome (per Grant and Strauss), and Augustine (with a simple analysis of how probable it is to pick numbers that have at least some special property, be that they are triangular, square, prime, or otherwise), concludes that the straightforward explanation is the more likely one and that "the number could simply stem from an accurate memory of a careful count on the occasion", quoting Archibald Macbride Hunter in his 1965 Cambridge Bible Commentaries that it is "no more symbolical than the hundred yards that Peter swam. It is the remembered number of a 'bumper' catch."[17][28]
Culpepper's three other classes (aside from Jerome, literalism, gematria, and Augustine) are algebraic interpretations based on 153 itself, algebraic interpretations based on the number 17, and the hypothesis that the symbolic meaning of the number exists but is no longer discoverable.[20]
Cornelius à Lapide writes that the "multitude of fishes mystically represents the multitude of the faithful which Peter and the Apostles afterwards caught by the net of evangelical preaching, and converted to Christ".[29]
Writers claiming a major role for Mary Magdalene have noted that in Greek isopsephy her epithet "η Μαγδαληνή" bears the number 8+40+1+3+4+1+30+8+50+8=153, thus, it is suggested, revealing her importance.[30] Similarly, the phrase "τὸ δίκτυον" (the net) used in the passage bears the number 1224=8×153,[30] as do some other phrases. The significance of this is unclear, given that Koine Greek provides a choice of several noun endings[31] with different isopsephy values.[32] The number 153 has also been related to the vesica piscis, with the claim that Archimedes used 153 as a "shorthand or abbreviation"[30] for the square root of 3 in his On the Measurement of the Circle. However, examination of that work [33] shows this to be only partly correct.[5]
The Russian Soviet Polikarpov I-153Chaika ("Seagull") was a late 1930s biplane fighter which saw combat during World War II
In the 39th Brigade Combat Team, Arkansas Army National Guard, the two maneuver battalions are of the 153d Infantry Regiment, 1BN 153IN units located in the southwestern part of Arkansas, 2BN 153IN located in the north central region of Arkansas.
The Book of Jonah is one of the twelve minor prophets of the Nevi'im ("Prophets") in the Hebrew Bible, and an individual book in the Christian Old Testament. The book tells of a Hebrew prophet named Jonah, son of Amittai, who is sent by God to prophesy the destruction of Nineveh, but attempts to escape his divine mission.
The First Epistle of John is the first of the Johannine epistles of the New Testament, and the fourth of the catholic epistles. There is no scholarly consensus as to the authorship of the Johannine works. The author of the First Epistle is termed John the Evangelist, who most modern scholars believe is not the same as John the Apostle. Most scholars believe the three Johannine epistles have the same author, but there is no consensus if this was also the author of the Gospel of John.
John the Apostle, also known as Saint John the Beloved and, in Eastern Orthodox Christianity, Saint John the Theologian, was one of the Twelve Apostles of Jesus according to the New Testament. Generally listed as the youngest apostle, he was the son of Zebedee and Salome. His brother James was another of the Twelve Apostles. The Church Fathers identify him as John the Evangelist, John of Patmos, John the Elder, and the Beloved Disciple, and testify that he outlived the remaining apostles and was the only one to die of natural causes, although modern scholars are divided on the veracity of these claims.
The Nazarenes were an early Jewish Christian sect in first-century Judaism. The first use of the term is found in the Acts of the Apostles of the New Testament, where Paul the Apostle is accused of being a ringleader of the sect of the Nazarenes before the Roman procurator Antonius Felix at Caesarea Maritima by Tertullus. At that time, the term simply designated followers of Jesus of Nazareth, as the Hebrew term נוֹצְרִי, and the Arabic term نَصْرَانِي, still do.
Raymond Edward Brown was an American Sulpician priest and prominent biblical scholar. He was a specialist on the hypothetical Johannine community, which he speculated contributed to the authorship of the Gospel of John, and he also wrote studies on the birth and death of Jesus.
John 21 is the twenty-first and final chapter of the Gospel of John in the New Testament of the Christian Bible. It contains an account of a post-crucifixion appearance in Galilee, which the text describes as the third time Jesus had appeared to his disciples. In the course of this chapter, there is a miraculous catch of 153 fish, the confirmation of Peter's love for Jesus, a foretelling of Peter's death in old age, and a comment about the beloved disciple's future.
The life of Jesus is primarily outlined in the four canonical gospels, which includes his genealogy and nativity, public ministry, passion, prophecy, resurrection and ascension. Other parts of the New Testament – such as the Pauline epistles which were likely written within 20 to 30 years of each other, and which include references to key episodes in the life of Jesus, such as the Last Supper, and the Acts of the Apostles, which includes more references to the Ascension episode than the canonical gospels also expound upon the life of Jesus. In addition to these biblical texts, there are extra-biblical texts that Christians believe make reference to certain events in the life of Jesus, such as Josephus on Jesus and Tacitus on Christ.
The New Testament provides two accounts of the genealogy of Jesus, one in the Gospel of Matthew and another in the Gospel of Luke. Matthew starts with Abraham and works forwards, while Luke works back in time from Jesus to Adam. The lists of names are identical between Abraham and David, but differ radically from that point. Matthew has twenty-seven generations from David to Joseph, whereas Luke has forty-two, with almost no overlap between them or with other known genealogies. They also disagree on who Joseph's father was: Matthew says he was Jacob, while Luke says he was Heli.
Joseph Augustine Fitzmyer was an American Catholic priest and scholar who taught at several American and British universities. He was a member of the Society of Jesus (Jesuits).
The Augustinian hypothesis is a solution to the synoptic problem, which concerns the origin of the Gospels of the New Testament. The hypothesis holds that Matthew was written first, by Matthew the Evangelist. Mark the Evangelist wrote the Gospel of Mark second and used Matthew and the preaching of Peter as sources. Luke the Evangelist wrote the Gospel of Luke and was aware of the two Gospels that preceded him. Unlike some competing hypotheses, this hypothesis does not rely on, nor does it argue for, the existence of any document that is not explicitly mentioned in historical testimony. Instead, the hypothesis draws primarily upon historical testimony, rather than textual criticism, as the central line of evidence. The foundation of evidence for the hypothesis is the writings of the Church Fathers: historical sources dating back to as early as the first half of the 2nd century, which have been held as authoritative by most Christians for nearly two millennia. Adherents to the Augustinian hypothesis view it as a simple, coherent solution to the synoptic problem.
John Mark is named in the Acts of the Apostles as an assistant accompanying Paul and Barnabas on their missionary journeys. Traditionally he is regarded as identical with Mark the Evangelist, the traditional writer of the Gospel of Mark.
Frédéric Louis Godet was a Swiss Protestant theologian.
The parables of Jesus are found in the Synoptic Gospels and some of the non-canonical gospels. They form approximately one third of his recorded teachings. Christians place great emphasis on these parables, which they generally regard as the words of Jesus.
Luke 5 is the fifth chapter of the Gospel of Luke in the New Testament of the Christian Bible, traditionally attributed to Luke the Evangelist, a companion of Paul the Apostle on his missionary journeys. The chapter relates the recruitment of Jesus' first disciples and continues to describe Jesus' teaching and healing ministry. Early criticism from the Jewish religious authorities is encountered as the chapter progresses.
The miraculous catch of fish, or more traditionally the miraculous draught of fish(es), is either of two events commonly (but not universally) considered to be miracles in the canonical gospels. The miracles are reported as taking place years apart from each other, but in both miracles apostles are fishing unsuccessfully in the Sea of Galilee when Jesus tells them to try one more cast of the net, at which they are rewarded with a great catch (or "draught", as in "haul" or "weight"). Either is thus sometimes called a "miraculous draught of fish".
The Bread of Life Discourse is a portion of the teaching of Jesus which appears in chapter 6 of John's Gospel and was delivered in the synagogue at Capernaum.
Biblical numerology is the use of numerology in the Bible to convey a meaning outside of the numerical value of the actual number being used. Numerological values in the Bible often relate to a wider usage in the Ancient Near East.
Matthew 27:9-10 are the ninth and tenth verses of the twenty-seventh chapter of the Gospel of Matthew in the New Testament. These verses end the final story of Judas Iscariot, with a quotation from scripture showing how the events around his final days were predicted.
The name John is prominent in the New Testament and occurs numerous times. Among Jews of this period, the name was one of the most popular, borne by about five percent of men. Thus, it has long been debated which Johns are to be identified with which.
↑ Jason Byassee, Praise Seeking Understanding: Reading the Psalms with Augustine, Wm. B. Eerdmans Publishing, 2007, p. 130, ISBN0-8028-4012-4.
↑ John E. Rotelle (ed) and Edmund Hill (tr), The works of Saint Augustine: A Translation for the 21st Century, Part 3, Volume 7 (Sermons: On the Liturgical Seasons), p. 112, ISBN1-56548-059-7.
↑ D. A. Carson, The Gospel According to John (Pillar Commentaries Series), Wm. B. Eerdmans Publishing, 1991, p. 673, ISBN0-85111-749-X.
↑ Leland Ryken, Jim Wilhoit, Tremper Longman, Colin Duriez, Douglas Penney, and Daniel G. Reid, Dictionary of Biblical Imagery (Fish), InterVarsity Press, 1998, p. 290, ISBN0-8308-1451-5.
1 2 3 Margaret Starbird, Magdalene's Lost Legacy: Symbolic Numbers and the Sacred Union in Christianity, Inner Traditions / Bear & Company, 2003, pages 49 and 139, ISBN1-59143-012-7.
↑ J.W. Wenham, The Elements of New Testament Greek, Cambridge University Press, 1965.
↑ For example, ἰχθύς (fish) has isopsephy values of 1219, 1069, 1289, 1029, 1224, 1220, 1869, 1229, and 1279 with the different noun endings on p. 124 of Wenham, and a further range of possibilities when the definite article is added.
↑ William Harmless, Desert Christians: An Introduction to the Literature of Early Monasticism, Oxford University Press, 2004, pp. 320–341, ISBN0-19-516222-6.
↑ Montfort.org.ukArchived December 9, 2009, at the Wayback Machine , "its fruitfulness as shown in the net that St. Peter by order of Our Lord threw into the sea and which though filled with 153 fish did not break."
Twelftree, Graham H. (1999). "Miracles in the Fourth Gospel". Jesus the Miracle Worker: A Historical and Theological Study. InterVarsity Press. ISBN9780830815968.
Flanagan, Neal M. (1992). "John". In Karris, Robert J. (ed.). The Collegeville Bible Commentary: Based on the New American Bible. Liturgical Press. ISBN9780814622117.
Edwards, Mark (2008). John Through the Centuries. Wiley Blackwell Bible Commentaries. John Wiley & Sons. ISBN9781405143196.
Culpepper, R. Alan (2021). Designs for the Church in the Gospel of John: Collected Essays, 1980–2020. Wissenschaftliche Untersuchungen zum Neuen Testament. Vol.465. Mohr Siebeck. ISBN9783161602627.
Bernard, John Henry (1928). "Introduction". A critical and exegetical commentary on the Gospel According to St John. Vol.1. Edinburgh: ICC. ISBN9780567050243.
Bernard, John Henry (1928). "Notes on the Greek text". A critical and exegetical commentary on the Gospel According to St John. Vol.2. Edinburgh: ICC. ISBN9780567050243.
Manning, Gary T., Jr. (2004). Echoes of a Prophet: The Use of Ezekiel in the Gospel of John and in Literature of the Second Temple Period. The Library of New Testament Studies. Vol.270. A&C Black. ISBN9780567639288.{{cite book}}: CS1 maint: multiple names: authors list (link)
Godet, Frédéric Louis; Dwight, Timothy (1893). Commentary on the Gospel of John, with an Historical and Critical Introduction. New York: Funk & Wagnalls.
Wiarda, Timothy James (1992). "John 21.1–23: Narrative Unity and Its Implications". Journal for the Study of the New Testament. 14 (6): 53–71. doi:10.1177/0142064X9201404604. S2CID145428133.
Keener, Craig S. (2010). "Epilogue (21:2–25)". The Gospel of John. Baker Academic. ISBN9781441237057.
Hunter, Archibald Macbride (1965). Hunter, Alan (ed.). The Gospel According to John. Cambridge Bible Commentaries on the New Testament. Cambridge University Press. ISBN9780521092555.
This page is based on this Wikipedia article Text is available under the CC BY-SA 4.0 license; additional terms may apply. Images, videos and audio are available under their respective licenses.
