Each of the three Synoptic Gospels tells of Jesus healing the blind near Jericho, as he passed through that town, shortly before his passion.
The Gospel of Mark tells of the curing of a man named Bartimaeus, healed by Jesus as he is leaving Jericho. The Gospel of Matthew and the Gospel of Luke include different versions of this story.
The Gospel of Mark (10:46–52) tells of the curing of a blind beggar named Bartimaeus (literally "Son of Timaeus"). He is one of the few recipients of healing whose names evangelists let us know. As Jesus is leaving Jericho with his followers, Bartimaeus calls out: 'Son of David, have mercy on me!' and persists even though the crowd tries to silence him. Jesus has them bring the man to him and asks him what he wants; he asks to be able to see. Jesus tells him that his faith has cured him; he immediately receives his sight and follows Jesus.
Apart from telling a miracle story that shows the power of Jesus, the author of the Gospel uses this story to advance a clearly theological purpose. It shows a character who understands who Jesus is and the proper way to respond to him – with faith. The beggar, on being called to Jesus, discards his cloak, symbolizing the leaving behind of possessions. And the use of the title 'Son of David' – the only occasion on which this is used in the Gospel of Mark – serves to identify Jesus as the Messiah. [1] It was also a reference to Jesus' kingly authority, which the Jews would have seen as placing him at odds with Caesar. The emperor was the perceived proper referent of the call of kyrie eleison, as he would have been referred to as kyrios in Greek ('lord' in English). [2]
The Gospel of Matthew has two unnamed blind men, sitting by the roadside; Jesus is 'moved by compassion' and touches their eyes. 20:29–34 A version of the same story is told earlier in the narrative, when Jesus is preaching in Galilee. On this occasion, he asks the blind men if they believe he can cure them, and when they assure him that they do, he commends their faith and touches their eyes, restoring their sight. He warns them to tell nobody of this, but they go and spread the news throughout the district. (Matthew 9:27-31)
The Gospel of Luke 18:35–43 handles the story in a different way; there is one unnamed blind man, and the author shifts the incident to take place as Jesus is approaching Jericho, so it can lead into the story of Zacchaeus. [3]
Vernon K. Robbins emphasizes that the healing of Bartimaeus is the last of Jesus’ healings in Mark, and links Jesus' earlier teaching about the suffering and death of the Son of Man with his Son of David activity in Jerusalem. [4] [5] The story blends the Markan emphasis on the disciples' 'blindness' – their inability to understand the nature of Jesus' messiahship – with the necessity of following Jesus into Jerusalem, where his suffering and death make him recognizable to Gentiles[ clarification needed ] as Son of God (see Mark 15:39 where, at the crucifixion, the Roman centurion says "surely this man was son of God"). [6]
Paula Fredriksen, who believes that titles such as "Son of David" were applied to Jesus only after the crucifixion and resurrection, argued that Mark and Matthew placed that healing with the proclamation "Son of David!" just before "Jesus' departure for Jerusalem, the long-foreshadowed site of his sufferings." [7] The title "Son of David" is a messianic name. [8] [9] Thus, Bartimaeus' exclamation was, according to Mark, the first public acknowledgement of the Christ, after St. Peter's private confession at Mark 8:27–30.
The naming of Bartimaeus is unusual in several respects: (a) the fact that a name is given at all, (b) the strange Semitic-Greek hybrid, with (c) an explicit translation "Son of Timaeus." Some scholars see this as confirmation of a reference to a historical person; [10] however, other scholars see a special significance of the story in the figurative reference to Plato's Timaeus who delivers Plato's most important cosmological and theological treatise, involving sight as the foundation of knowledge. [11]
The Gospel of Mark is the second of the four canonical gospels and one of the three synoptic Gospels. It tells of the ministry of Jesus from his baptism by John the Baptist to his death, the burial of his body, and the discovery of his empty tomb. It portrays Jesus as a teacher, an exorcist, a healer, and a miracle worker, though it does not mention a miraculous birth or divine pre-existence. He refers to himself as the Son of Man. He is called the Son of God but keeps his messianic nature secret; even his disciples fail to understand him. All this is in keeping with the Christian interpretation of prophecy, which is believed to foretell the fate of the messiah as suffering servant.
The Gospel of Matthew is the first book of the New Testament of the Bible and one of the three synoptic Gospels. It tells how Israel's Messiah, Jesus, comes to his people but is rejected by them and how, after his resurrection, he sends the disciples to the gentiles instead. Matthew wishes to emphasize that the Jewish tradition should not be lost in a church that was increasingly becoming gentile. The gospel reflects the struggles and conflicts between the evangelist's community and the other Jews, particularly with its sharp criticism of the scribes and Pharisees with the position that through their rejection of Christ, the Kingdom of God has been taken away from them and given instead to the church.
The Passion is the short final period before the death of Jesus, described in the four canonical gospels. It is commemorated in Christianity every year during Holy Week.
The empty tomb is the Christian tradition that the tomb of Jesus was found empty after his crucifixion. The canonical gospels are consistent on the incident, with variations, of the visit of women to Jesus' tomb. Although Jesus' body had been laid out in the tomb after crucifixion and death, the tomb is found to be empty, the body gone, and the women are told by angels that he has risen. The gospel accounts are based on earlier oral traditions.
Kyrie, a transliteration of Greek Κύριε, vocative case of Κύριος (Kyrios), is a common name of an important prayer of Christian liturgy, also called the Kyrie eleison.
Two names and a variety of titles are used to refer to Jesus in the New Testament. In Christianity, the two names Jesus and Emmanuel that refer to Jesus in the New Testament have salvific attributes. After the crucifixion of Jesus the early Church did not simply repeat his messages, but focused on him, proclaimed him, and tried to understand and explain his message. One element of the process of understanding and proclaiming Jesus was the attribution of titles to him. Some of the titles that were gradually used in the early Church and then appeared in the New Testament were adopted from the Jewish context of the age, while others were selected to refer to, and underscore the message, mission and teachings of Jesus. In time, some of these titles gathered significant Christological significance.
The miracles of Jesus are miraculous deeds attributed to Jesus in Christian and Islamic texts. The majority are faith healings, exorcisms, resurrections, and control over nature.
The Blind Man of Bethsaida is the subject of one of the miracles of Jesus in the Gospels. It is found only in Mark 8:22–26. The exact location of Bethsaida in this pericope is subject to debate among scholars but is likely to have been Bethsaida Julias, on the north shore of Lake Galilee.
Mark 10 is the tenth chapter of the Gospel of Mark in the New Testament of the Christian Bible. It presents further teachings of Jesus as his journey progresses towards Jerusalem.
The New Testament narrative of the life of Jesus refers to a number of locations in the Holy Land and a Flight into Egypt. In these accounts the principal locations for the ministry of Jesus were Galilee and Judea, with activities also taking place in surrounding areas such as Perea and Samaria.
The Messianic Secret is a motif in the Gospel of Mark, in which Jesus is portrayed as commanding his followers to maintain silence about his Messianic mission. Attention was first drawn to this motif in 1901 by William Wrede.
Luke 18 is the eighteenth chapter of the Gospel of Luke in the New Testament of the Christian Bible. It records the teachings and a miracle of Jesus Christ. The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that Luke the Evangelist composed this Gospel as well as the Acts of the Apostles.
The anointings of Jesus’s head or feet are events recorded in the four gospels. The account in Matthew 26, Mark 14, and John 12 takes place on the Holy Wednesday of Holy Week at the house of Simon the Leper in Bethany, a village in Judaea on the southeastern slope of the Mount of Olives. In Matthew and Mark, he is anointed by an unnamed woman. In John, the woman is identified as Mary of Bethany, the sister of Martha and Lazarus of Bethany. The event in Luke features an unnamed sinful woman, and is in the northern region, as Luke 7 indicates Jesus was ministering in the northern regions of Nain and Capernaum. The honorific anointing with perfume is an action frequently mentioned in other literature from the time; however, using long hair to dry Jesus's feet, as 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.
In the New Testament, the Sanhedrin trial of Jesus refers to the trial of Jesus before the Sanhedrin following his arrest in Jerusalem and prior to the trial before Pontius Pilate. It is an incident reported by all three Synoptic Gospels of the New Testament, while the Gospel of John refers to a preliminary inquiry before Annas. The gospel accounts vary on a number of details.
The raising of Jairus' daughter is a reported miracle of Jesus that occurs in the synoptic Gospels, where it is interwoven with the account of the healing of a bleeding woman. The narratives can be found in Mark 5:21–43, Matthew 9:18–26 and Luke 8:40–56.
Healing the centurion's servant is one of the miracles performed by Jesus of Nazareth as related in the Gospel of Matthew and the Gospel of Luke. The story is not recounted in the Gospels of either John or Mark.
Jesus healing the bleeding woman is one of the miracles of Jesus recorded in the synoptic gospels.
Jesus healing two blind men is a miracle attributed to Jesus in the Gospel of Matthew. It follows immediately on the account of the Daughter of Jairus.
The triumphal entry into Jerusalem is a narrative in the four canonical Gospels describing the arrival of Jesus in Jerusalem a few days before his crucifixion. This event is celebrated each year by Christians on Palm Sunday.
The following outline is provided as an overview of and topical guide to Wikipedia articles on the life and influence of Jesus.
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