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90-710: The Wandering Jew (occasionally referred to as the Eternal Jew , a calque from German "der Ewige Jude") is a mythical immortal man whose legend began to spread in Europe in the 13th century. In the original legend, a Jew who taunted Jesus on the way to the Crucifixion was then cursed to walk the Earth until the Second Coming . The exact nature of the wanderer's indiscretion varies in different versions of

180-625: A hermit 's life. Matthew Paris included this passage from Roger of Wendover in his own history; and other Armenians appeared in 1252 at the Abbey of St Albans, repeating the same story, which was regarded there as a great proof of the truth of the Christian religion. The same Armenian told the story at Tournai in 1243, according to the Chronicles of Phillip Mouskes (chapter ii. 491, Brussels, 1839). After that, Guido Bonatti writes people saw

270-625: A Jew with the Name Ahasuerus ). "Here we are told that some fifty years before, a bishop met him in a church at Hamburg, repentant, ill-clothed and distracted at the thought of having to move on in a few weeks." As with urban legends , particularities lend verisimilitude: the bishop is specifically Paulus von Eitzen, General Superintendent of Schleswig . The legend spread quickly throughout Germany, no less than eight different editions appearing in 1602; altogether forty appeared in Germany before

360-485: A Malchean figure. In his Leimonarion , Moschos recounts meeting a monk named Isidor who had purportedly met a Malchus-type of figure who struck Christ and is therefore punished to wander in eternal suffering and lament: I saw an Ethiopian, clad in rags, who said to me, "You and I are condemned to the same punishment." I said to him, "Who are you?" And the Ethiopian who had appeared to me replied, "I am he who struck on

450-481: A Poem in Fragments", written between 1832 and 1846 but not published until 1878, long after the poet's death. Alexander Pushkin also began a long poem on Ahasuerus (1826) but later abandoned the project, completing fewer than thirty lines. Calque Calquing is distinct from phono-semantic matching : while calquing includes semantic translation, it does not consist of phonetic matching—i.e., of retaining

540-576: A common morpheme-by-morpheme loan-translation is of the English word " skyscraper ", a kenning -like term which may be calqued using the word for "sky" or "cloud" and the word, variously, for "scrape", "scratch", "pierce", "sweep", "kiss", etc. At least 54 languages have their own versions of the English word. Some Germanic and Slavic languages derived their words for "translation" from words meaning "carrying across" or "bringing across", calquing from

630-515: A compound but not others. For example, the name of the Irish digital television service Saorview is a partial calque of that of the UK service " Freeview ", translating the first half of the word from English to Irish but leaving the second half unchanged. Other examples include " liverwurst " (< German Leberwurst ) and " apple strudel " (< German Apfelstrudel ). The " computer mouse "

720-666: A discourse on mission and suffering. Jesus commissions the Twelve Disciples and sends them to preach to the Jews, perform miracles, and prophesy the imminent coming of the Kingdom, commanding them to travel lightly, without staff or sandals. Opposition to Jesus comes to a head with an accusation put forward by the Pharisees that his deeds are done through the power of Satan. Jesus in turn accuses his opponents of blaspheming

810-671: A guide to the stories' characters. In 1873, a publisher in the United States (Philadelphia, Gebbie) produced The Legend of the Wandering Jew, a series of twelve designs by Gustave Doré (Reproduced by Photographic Printing) with Explanatory Introduction , originally made by Doré in 1856 to illustrate a short poem by Pierre-Jean de Béranger . For each one, there was a couplet, such as "Too late he feels, by look, and deed, and word, / How often he has crucified his Lord". Eugene Field 's short story "The Holy Cross" (1899) features

900-405: A second to rest while carrying his cross, hit him, and told him "Go on quicker, Jesus! Go on quicker! Why dost Thou loiter?", to which Jesus, "with a stern countenance", is said to have replied: "I shall stand and rest, but thou shalt go on till the last day." The Armenian bishop also reported that Cartaphilus had since converted to Christianity and spent his wandering days proselytizing and leading

990-460: A sign that—due to their rejection of the Christ—the " Kingdom of Heaven " has been taken away from them and given instead to the church. The divine nature of Jesus was a major issue for the community of Matthew, the crucial element marking them from their Jewish neighbors. Early understandings of this nature grew as the gospels were being written. Before the gospels, that understanding was focused on

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1080-455: A sprawling historical saga. In Guy de Maupassant's short story "Uncle Judas", the local people believe that the old man in the story is the Wandering Jew. In the late 1830's, the epic novel "The Wandering Jew," written by Eugene Sue was published in serialized form. In Russia, the legend of the Wandering Jew appears in an incomplete epic poem by Vasily Zhukovsky , "Ahasuerus" (1857) and in another epic poem by Wilhelm Küchelbecker , "Ahasuerus,

1170-657: A trip to Jerusalem where there is an incident in the Temple , climaxing with the crucifixion on the day of the Passover holiday. John , by contrast, puts the Temple incident very early in Jesus's ministry, has several trips to Jerusalem, and puts the crucifixion immediately before the Passover holiday, on the day when the lambs for the Passover meal were being sacrificed in Temple. The early patristic scholars regarded Matthew as

1260-418: Is a character (in this context called "Jerusalem's shoemaker") and his shoes make the wearer invisible. The protagonist of the play borrows the shoes for a night and visits the house across the street as an invisible man. The French writer Edgar Quinet published his prose epic on the legend in 1833, making the subject the judgment of the world; and Eugène Sue wrote his Juif errant in 1844, in which

1350-563: Is betrayed. He is tried by the Jewish leaders (the Sanhedrin ) and before Pontius Pilate , and Pilate washes his hands to indicate that he does not assume responsibility. Jesus is crucified as king of the Jews, mocked by all. On his death there is an earthquake, the veil of the Temple is rent, and saints rise from their tombs. Mary Magdalene and another Mary discover the empty tomb, guarded by an angel , and Jesus himself tells them to tell

1440-574: Is either the Ahasuerus of Klingemann or that of Ludwig Achim von Arnim in his play, Halle and Jerusalem  [ de ] , to whom Richard Wagner refers in the final passage of his notorious essay Das Judentum in der Musik . There are clear echoes of the Wandering Jew in Wagner's The Flying Dutchman , whose plot line is adapted from a story by Heinrich Heine in which the Dutchman

1530-572: Is evident from the gospel that there was conflict between Matthew's group and other Jewish groups, and it is generally agreed that the root of the conflict was the Matthew community's belief in Jesus as the Messiah and authoritative interpreter of the law, as one risen from the dead and uniquely endowed with divine authority. The divine nature of Jesus was a major issue for the Matthaean community,

1620-434: Is named Cartaphilus before being baptized later by Ananias as Joseph . The root of the name Cartaphilus can be divided into kartos and philos , which can be translated roughly as "dearly" and "loved", connecting the legend of the Wandering Jew to "the disciple whom Jesus loved ". At least from the 17th century, the name Ahasver has been given to the Wandering Jew, apparently adapted from Ahasuerus (Xerxes),

1710-546: Is quite different from that of the borrowing language, or when the calque contains less obvious imagery. One system classifies calques into five groups. This terminology is not universal: Some linguists refer to a phonological calque , in which the pronunciation of a word is imitated in the other language. For example, the English word "radar" becomes the similar-sounding Chinese word 雷达 ( pinyin : léidá ), which literally means "to arrive (as fast) as thunder". Partial calques, or loan blends, translate some parts of

1800-593: Is referred to as "the Wandering Jew of the ocean", and his final opera Parsifal features a woman called Kundry who is in some ways a female version of the Wandering Jew. It is alleged that she was formerly Herodias , and she admits that she laughed at Jesus on his route to the Crucifixion, and is now condemned to wander until she meets with him again (cf. Eugene Sue's version, below). Robert Hamerling , in his Ahasver in Rom (Vienna, 1866), identifies Nero with

1890-466: 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

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1980-497: Is that to thee? Another passage in the Gospel of John speaks about a guard of the high priest who slaps Jesus (John 18:19–23). Earlier, the Gospel of John talks about Simon Peter striking the ear from Malchus , a servant of the high priest (John 18:10). Although this servant is probably not the same guard who struck Jesus, Malchus is nonetheless one of the many names given to the wandering Jew in later legend. The later amalgamation of

2070-444: Is the creation in a language of a new word, derived or composed with the help of elements already existing in that language, and which is not distinguished in any way by the external aspect of the older words, but which, in fact, is only the copy ( calque ) of a word existing in the mother tongue of the one who tries out a new language. [...] we want to recall only two or three examples of these copies ( calques ) of expressions, among

2160-548: The Flores Historiarum by Roger of Wendover around the year 1228. An Armenian archbishop, then visiting England, was asked by the monks of St Albans Abbey about the celebrated Joseph of Arimathea , who had spoken to Jesus, and was reported to be still alive. The archbishop answered that he had himself seen such a man in Armenia , and that his name was Cartaphilus, a Jewish shoemaker, who, when Jesus stopped for

2250-800: The Trésor de la langue française informatisé , the French term calque has been used in its linguistic sense, namely in a publication by Louis Duvau: Un autre phénomène d'hybridation est la création dans une langue d'un mot nouveau, dérivé ou composé à l'aide d'éléments existant déja dans cette langue, et ne se distinguant en rien par l'aspect extérieur des mots plus anciens, mais qui, en fait, n'est que le calque d'un mot existant dans la langue maternelle de celui qui s'essaye à un parler nouveau. [...] nous voulons rappeler seulement deux ou trois exemples de ces calques d'expressions, parmi les plus certains et les plus frappants. Another phenomenon of hybridization

2340-562: The Psalms etc.) and in the form of "testimony collections" (collections of excerpts), and the oral stories of his community. Most scholars view the gospel of Matthew as a work of the second generation of Christians, though it draws on the memory of the first generation of Jesus's disciples, for whom the defining event was the destruction of Jerusalem and the Temple by the Romans in 70 AD in

2430-421: The Q source (material shared with Luke but not with Mark) and hypothetical material unique to his own community, called the M source or "Special Matthew." Matthew could have depended on Mark through oral tradition or used memorization rather than simply copying. Alan Kirk praises Matthew for his "scribal memory competence" and "his high esteem for and careful handling of both Mark and Q", which makes claims

2520-575: The Son of Man coming in his kingdom. ( New International Version ) Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of Man coming in his kingdom. ( King James Version ) A belief that the disciple whom Jesus loved would not die was apparently popular enough in the early Christian world to be denounced in the Gospel of John : And Peter, turning about, seeth

2610-607: The Earth, scavenging and never reaping, although without the related punishment of endlessness. According to Jehoshua Gilboa, many commentators have pointed to Hosea 9:17 as a statement of the notion of the "eternal/wandering Jew". According to some sources, the legend stems from Jesus' words given in Matthew 16:28 : Ἀμὴν λέγω ὑμῖν, εἰσίν τινες ὧδε ἑστῶτες, οἵτινες οὐ μὴ γεύσωνται θανάτου, ἕως ἂν ἴδωσιν τὸν υἱὸν τοῦ ἀνθρώπου ἐρχόμενον ἐν τῇ βασιλείᾳ αὐτοῦ. Truly I tell you, some who are standing here will not taste death before they see

2700-588: The Eternal Jew might find a resting place. Elsewhere they assumed that he could rest only upon a plough or that he had to be on the go all year and was allowed a respite only on Christmas." Most likely drawing on centuries of unwritten folklore, legendry, and oral tradition brought to the West as a product of the Crusades , a Latin chronicle from Bologna, Ignoti Monachi Cisterciensis S. Mariae de Ferraria Chronica et Ryccardi de Sancto Germano Chronica priora , contains

2790-566: The German language), or the Q source . This view, known as the two-source hypothesis (Mark and Q), allows for a further body of tradition known as "Special Matthew", or the M source, meaning material unique to Matthew. This may represent a separate source, or it may come from the author's church, or he may have composed these verses himself. The author also had the Greek scriptures at his disposal, both as book-scrolls (Greek translations of Isaiah ,

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2880-558: The Holy Spirit. The discourse is a set of parables emphasizing the sovereignty of God, and concluding with a challenge to the disciples to understand the teachings as scribes of the Kingdom of Heaven . (Matthew avoids using the holy word God in the expression "Kingdom of God"; instead he prefers the term "Kingdom of Heaven", reflecting the Jewish tradition of not speaking the name of God). The fourth narrative section reveals that

2970-503: The Jew as a character. In 1901, a New York publisher reprinted, under the title "Tarry Thou Till I Come", George Croly 's "Salathiel", which treated the subject in an imaginative form. It had appeared anonymously in 1828. In Lew Wallace 's novel The Prince of India (1893), the Wandering Jew is the protagonist. The book follows his adventures through the ages, as he takes part in the shaping of history. An American rabbi, H. M. Bien , turned

3060-676: The Jews. Of his three presumed sources only "M", the material from his own community, refers to a "church" ( ecclesia ), an organized group with rules for keeping order; and the content of "M" suggests that this community was strict in keeping the Jewish law , holding that they must exceed the scribes and the Pharisees in "righteousness" (adherence to Jewish law). Writing from within a Jewish-Christian community growing increasingly distant from other Jews and becoming increasingly gentile in its membership and outlook, Matthew put down in his gospel his vision "of an assembly or church in which both Jew and Gentile would flourish together". Matthew, alone among

3150-671: The Latin translātiō or trādūcō . The Latin weekday names came to be associated by ancient Germanic speakers with their own gods following a practice known as interpretatio germanica : the Latin "Day of Mercury ", Mercurii dies (later mercredi in modern French ), was borrowed into Late Proto-Germanic as the "Day of Wōđanaz " ( Wodanesdag ), which became Wōdnesdæg in Old English , then "Wednesday" in Modern English. Since at least 1894, according to

3240-601: The Middle Ages as the Wandering Jew . In Finnish , he is known as Jerusalemin suutari ("Shoemaker of Jerusalem"), implying he was a cobbler by his trade. In Hungarian , he is known as the bolyongó zsidó ("Wandering Jew" but with a connotation of aimlessness). The origins of the legend are uncertain; perhaps one element is the story in Genesis of Cain , who is issued with a similar punishment—to wander

3330-616: The Persian king in the Book of Esther , who was not a Jew, and whose very name among medieval Jews was an exemplum of a fool. This name may have been chosen because the Book of Esther describes the Jews as a persecuted people, scattered across every province of Ahasuerus' vast empire , similar to the later Jewish diaspora in countries whose state and/or majority religions were forms of Christianity. A variety of names have since been given to

3420-421: The Temple's traders and religious leaders. He teaches in the Temple, debating with the chief priests and religious leaders and speaking in parables about the Kingdom of God and the failings of the chief priests and the Pharisees. The Herodian caucus also become involved in a scheme to entangle Jesus, but Jesus's careful response to their enquiry, "Render therefore to Caesar the things that are Caesar's, and to God

3510-472: The Wandering Jew (also using the German wording der Ewige Jude ). In Chapter 15 of Great Expectations (1861) by Charles Dickens , the journeyman Orlick is compared to the Wandering Jew. George MacDonald includes pieces of the legend in Thomas Wingfold, Curate (London, 1876). Nathaniel Hawthorne 's stories "A Virtuoso's Collection" and "Ethan Brand" feature the Wandering Jew serving as

3600-784: The Wandering Jew in Forlì (Italy), in the 13th century; other people saw him in Vienna and elsewhere. There were claims of sightings of the Wandering Jew throughout Europe and later the Americas, since at least 1542 in Hamburg up to 1868 in Harts Corners , New Jersey. Joseph Jacobs , writing in the 11th edition of the Encyclopædia Britannica (1911), commented, "It is difficult to tell in any one of these cases how far

3690-565: The Wandering Jew makes an appearance in one of the secondary plots in Matthew Lewis 's Gothic novel The Monk (1796). The Wandering Jew is depicted as an exorcist whose origin remains unclear. The Wandering Jew also plays a role in St. Leon (1799) by William Godwin . The Wandering Jew also appears in two English broadside ballads of the 17th and 18th centuries, The Wandering Jew , and The Wandering Jew's Chronicle . The former recounts

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3780-531: The Wandering Jew, including Matathias , Buttadeus and Isaac Laquedem which is a name for him in France and the Low Countries , in popular legend as well as in a novel by Dumas . The name Paul Marrane (an anglicized version of Giovanni Paolo Marana , the alleged author of Letters Writ by a Turkish Spy ) was incorrectly attributed to the Wandering Jew by a 1911 Encyclopædia Britannica article, yet

3870-540: The Wandering Jew. Goethe had designed a poem on the subject, the plot of which he sketched in his Dichtung und Wahrheit . Hans Christian Andersen made his "Ahasuerus" the Angel of Doubt, and was imitated by Heller in a poem on "The Wandering of Ahasuerus", which he afterward developed into three cantos. Martin Andersen Nexø wrote a short story named "The Eternal Jew", in which he also refers to Ahasuerus as

3960-585: The animal and the computer mouse. The common English phrase " flea market " is a loan translation of the French marché aux puces ("market with fleas"). At least 22 other languages calque the French expression directly or indirectly through another language. The word loanword is a calque of the German noun Lehnwort . In contrast, the term calque is a loanword, from the French noun calque ("tracing, imitation, close copy"). Another example of

4050-414: The approximate sound of the borrowed word by matching it with a similar-sounding pre-existing word or morpheme in the target language. Proving that a word is a calque sometimes requires more documentation than does an untranslated loanword because, in some cases, a similar phrase might have arisen in both languages independently. This is less likely to be the case when the grammar of the proposed calque

4140-413: The author connects the story of Ahasuerus with that of Herodias . Grenier's 1857 poem on the subject may have been inspired by Gustave Doré 's designs, which were published the preceding year. One should also note Paul Féval, père 's La Fille du Juif Errant (1864), which combines several fictional Wandering Jews, both heroic and evil, and Alexandre Dumas ' incomplete Isaac Laquedem (1853),

4230-468: The biblical story of the Wandering Jew's encounter with Christ, while the latter tells, from the point of view of the titular character, the succession of English monarchs from William the Conqueror through either King Charles II (in the 17th-century text) or King George II and Queen Caroline (in the 18th-century version). In 1797, the operetta The Wandering Jew, or Love's Masquerade by Andrew Franklin

4320-541: The character into the "Wandering Gentile" in his novel Ben-Beor: A Tale of the Anti-Messiah ; in the same year John L. McKeever wrote a novel, The Wandering Jew: A Tale of the Lost Tribes of Israel . A humorous account of the Wandering Jew appears in chapter 54 of Mark Twain 's 1869 travel book The Innocents Abroad . John Galt published a book in 1820 called The Wandering Jew . The legend has been

4410-585: The cheek the creator of the universe, our Lord Jesus Christ, at the time of the Passion. That is why," said Isidor, "I cannot stop weeping." Some scholars have identified components of the legend of the Eternal Jew in Teutonic legends of the Eternal Hunter, some features of which are derived from Odin mythology. "In some areas the farmers arranged the rows in their fields in such a way that on Sundays

4500-591: The course of the First Jewish–Roman War (66–73 AD). From this point on, what had begun with Jesus of Nazareth as a Jewish messianic movement became an increasingly gentile phenomenon evolving in time into a separate religion. They hold that the author wrote for a community of Greek-speaking Jewish Christians located probably in Syria. Antioch , the largest city in Roman Syria and the third largest city in

4590-558: The crucial element separating the early Christians from their Jewish neighbors; while Mark begins with Jesus's baptism and temptations , Matthew goes back to Jesus's origins, showing him as the Son of God from his birth, the fulfillment of messianic prophecies of the Old Testament . The title Son of David , used exclusively in relation to miracles, identifies Jesus as the healing and miracle-working Messiah of Israel sent to Israel alone. As Son of Man he will return to judge

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4680-497: The disciple following whom Jesus loved, who had also leaned on His breast at the supper, and had said, Lord, which is he who betrayeth Thee? When, therefore, Peter saw him, he said to Jesus, Lord, and what shall he do? Jesus saith to him, If I will that he remain till I come, what is that to thee? follow thou Me. Then this saying went forth among the brethren, that that disciple would not die; yet Jesus had not said to him that he would not die; but, If I will that he tarry till I come, what

4770-678: The disciples to meet him in Galilee. After the resurrection the remaining disciples return to Galilee, "to the mountain that Jesus had appointed", where he comes to them and tells them that he has been given "all authority in heaven and on Earth." He gives the Great Commission: "Therefore go and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to obey everything that I have commanded you". Jesus will be with them "to

4860-537: The divinity of Jesus, but rather confirm his status as an emissary of God (which was Mark's understanding of the Messiah). There is a broad disagreement over chronology between Matthew, Mark and Luke on one hand and John on the other: all four agree that Jesus's public ministry began with an encounter with John the Baptist, but Matthew, Mark and Luke follow this with an account of teaching and healing in Galilee, then

4950-461: The earth". Aurelius Prudentius Clemens (b. 348) writes in his Apotheosis (c. 400): "From place to place the homeless Jew wanders in ever-shifting exile, since the time when he was torn from the abode of his fathers and has been suffering the penalty for murder, and having stained his hands with the blood of Christ whom he denied, paying the price of sin." A late 6th and early 7th century monk named Johannes Moschos records an important version of

5040-561: The empire, is often proposed. Other scholars hold that the historical Jesus had already predicted that the Jerusalem Temple would be destroyed. The community to which Matthew belonged, like many 1st-century Christians, was still part of the larger Jewish community. The relationship of Matthew to this wider world of Judaism remains a subject of study and contention, the principal question being to what extent, if any, Matthew's community had cut itself off from its Jewish roots. It

5130-565: The end of the 18th century. Eight editions in Dutch and Flemish are known; and the story soon passed to France, the first French edition appearing in Bordeaux , 1609, and to England, where it appeared in the form of a parody in 1625. The pamphlet was translated also into Danish and Swedish ; and the expression "eternal Jew" is current in Czech , Slovak , and German, der ewige Jude . Apparently

5220-433: The ethics of the kingdom of God , introduced by the Beatitudes ("Blessed are..."). It concludes with a reminder that the response to the kingdom will have eternal consequences, and the crowd's amazed response leads into the next narrative block. From the authoritative words of Jesus, the gospel turns to three sets of three miracles interwoven with two sets of two discipleship stories (the second narrative), followed by

5310-490: The etymology of the name Cartaphilus . Where German or Russian is spoken, the emphasis has been on the perpetual character of his punishment, and thus he is known there as Ewiger Jude and vechny zhid ( вечный жид ), the "Eternal Jew". In French and other Romance languages , the usage has been to refer to the wanderings, as in le Juif errant (French), judío errante (Spanish) or l'ebreo errante (Italian), and this has been followed in English from

5400-435: The fate of the specific figure of legend with the condition of the Jewish people as a whole, well established by the 18th century, had its precursor even in early Christian views of Jews and the diaspora. Extant manuscripts have shown that as early as the time of Tertullian ( c.  200 ), some Christian proponents were likening the Jewish people to a "new Cain", asserting that they would be "fugitives and wanderers (upon)

5490-436: The first century, and argue that it was written in the 40s–50s AD. Whether the Gospels were composed before or after 70 AD, according to Bas van Os, the lifetime of various eyewitnesses that includes Jesus's own family through the end of the First Century is very likely statistically. Markus Bockmuehl finds this structure of lifetime memory in various early Christian traditions. The majority of scholars believe that Mark

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5580-412: The first written articulation of the Wandering Jew. In the entry for the year 1223, the chronicle describes the report of a group of pilgrims who meet "a certain Jew in Armenia" ( quendam Iudaeum ) who scolded Jesus on his way to be crucified and is therefore doomed to live until the Second Coming. Every hundred years the Jew returns to the age of 30. A variant of the Wandering Jew legend is recorded in

5670-400: The genealogy, birth and infancy of Jesus, the first narrative section begins. John the Baptist baptizes Jesus, and the Holy Spirit descends upon him. Jesus prays and meditates in the wilderness for forty days, and is tempted by Satan . His early ministry by word and deed in Galilee meets with much success, and leads to the Sermon on the Mount , the first of the discourses. The sermon presents

5760-492: The gospel was written by Matthew the companion of Jesus, but this presents numerous problems. Most modern scholars hold that it was written anonymously in the last quarter of the first century by a male Jew who stood on the margin between traditional and nontraditional Jewish values and who was familiar with technical legal aspects of scripture being debated in his time. However, scholars such as N. T. Wright and John Wenham hold there are problems with dating Matthew late in

5850-399: The gospels, alternates five blocks of narrative with five of discourse, marking each off with the phrase "When Jesus had finished" (see Five Discourses of Matthew ). Some scholars see in this a deliberate plan to create a parallel to the first five books of the Old Testament; others see a three-part structure based around the idea of Jesus as Messiah , a set of weekly readings spread out over

5940-457: The healing and miracle-working Messiah of Israel (it is used exclusively in relation to miracles), and the Jewish messiah is sent to Israel alone. As Son of Man he will return to judge the world, a fact his disciples recognize but of which his enemies are unaware. As Son of God he is named Immanuel ('God with us'), God revealing himself through his son, and Jesus proving his sonship through his obedience and example. Matthew's prime concern

6030-454: The increasing opposition to Jesus will result in his crucifixion in Jerusalem, and that his disciples must therefore prepare for his absence. The instructions for the post-crucifixion church emphasize responsibility and humility. This section contains the two feedings of the multitude (Matthew 14:13–21 and 15:32–39) along with the narrative in which Simon, newly renamed Peter ( Πέτρος , Petros , 'stone'), calls Jesus "the Christ,

6120-399: The latter two works are significantly different in terms of theology or historical reliability dubious. Matthew has 600 verses in common with Mark, which is a book of only 661 verses. There is approximately an additional 220 verses shared by Matthew and Luke but not found in Mark, from a second source, a hypothetical collection of sayings to which scholars give the name Quelle ('source' in

6210-399: The law no longer having power over the New Testament Christian into antinomianism , and addressed Christ's fulfilling of what the Israelites expected from the "Law and the Prophets" in an eschatological sense, in that he was all that the Old Testament had predicted in the Messiah. The gospel has been interpreted as reflecting the struggles and conflicts between the evangelist's community and

6300-429: The mistake influenced popular culture. The name given to the Wandering Jew in the spy's Letters is Michob Ader . The name Buttadeus ( Botadeo in Italian; Boutedieu in French) most likely has its origin in a combination of the Vulgar Latin version of batuere ("to beat or strike") with the word for God, deus . Sometimes this name is misinterpreted as Votadeo , meaning "devoted to God", drawing similarities to

6390-457: The most certain and the most striking. Since at least 1926, the term calque has been attested in English through a publication by the linguist Otakar Vočadlo  [ cs ] : Notes Bibliography Gospel of Matthew 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 ( Christ ), Jesus , comes to his people (the Jews) but

6480-461: The nations. At the end of the discourse, Matthew notes that Jesus has finished all his words, and attention turns to the crucifixion. The events of Jesus's last week occupy a third of the content of all four gospels. Jesus enters Jerusalem in triumph and drives the money changers from the Temple, holds a Last Supper , prays to be spared the coming agony (but concludes "if this cup may not pass away from me, except I drink it, thy will be done"), and

6570-465: The other Jews, particularly with its sharp criticism of the scribes and Pharisees. It tells how Israel's Messiah , rejected and executed in Israel, pronounces judgment on Israel and its leaders and becomes the salvation of the gentiles . Prior to the crucifixion of Jesus, the Jews are referred to as Israelites —the honorific title of God's chosen people. After it, they are called Ioudaios (Jews),

6660-597: The pamphlets of 1602 borrowed parts of the descriptions of the wanderer from reports (most notably by Balthasar Russow ) about an itinerant preacher called Jürgen. In France, the Wandering Jew appeared in Simon Tyssot de Patot 's La Vie, les Aventures et le Voyage de Groenland du Révérend Père Cordelier Pierre de Mésange (1720). In Britain, a ballad with the title The Wandering Jew was included in Thomas Percy 's Reliques published in 1765. In England,

6750-551: The position that through their rejection of Christ, the Kingdom of Heaven has been taken away from them and given instead to the church. The gospel is traditionally attributed to the Apostle Matthew . According to predominant scholarly views, it was written in the last quarter of the first century by an anonymous Jew familiar with technical legal aspects of scripture. According to early church tradition, originating with Papias of Hierapolis ( c.  60–130 AD ),

6840-484: The revelation of Jesus as God in his resurrection, but the gospels reflect a broadened focus extended backwards in time. Matthew is a creative reinterpretation of Mark, stressing Jesus's teachings as much as his acts, and making subtle changes in order to stress his divine nature: for example, Mark's "young man" who appears at Jesus's tomb becomes "a radiant angel" in Matthew. The miracle stories in Mark do not demonstrate

6930-408: The son of the living God", and Jesus states that on this "bedrock" ( πέτρα , petra ) he will build his church (Matthew 16:13–19). Matthew 16:13–19 forms the foundation for the papacy's claim of authority . Jesus travels toward Jerusalem, and the opposition intensifies: he is tested by the Pharisees as soon as he begins to move toward the city, and when he arrives he is soon in conflict with

7020-531: The spreading of the Jewish gene pool in Europe. The story of the Wandering Jew is the basis of the essay "The Unhappiest One" in Søren Kierkegaard 's Either/Or (published 1843 in Copenhagen ). It is also discussed in an early portion of the book that focuses on Mozart 's opera Don Giovanni . In the play Genboerne ( The Residents ) by Jens Christian Hostrup (1844), the Wandering Jew

7110-494: The story is an entire fiction and how far some ingenious impostor took advantage of the existence of the myth". Another legend about Jews, the so-called " Red Jews ", was similarly common in Central Europe in the Middle Ages. The legend became more popular after it appeared in a 17th-century pamphlet of four leaves, Kurtze Beschreibung und Erzählung von einem Juden mit Namen Ahasverus ( Short Description and Tale of

7200-542: The subject of German poems by Christian Friedrich Daniel Schubart , Aloys Schreiber  [ de ] , Wilhelm Müller , Nikolaus Lenau , Adelbert von Chamisso , August Wilhelm von Schlegel , Julius Mosen (an epic, 1838), and Ludwig Köhler; of novels by Franz Horn (1818), Oeklers  [ de ] , and Levin Schücking ; and of tragedies by Ernst August Friedrich Klingemann (" Ahasuerus ", 1827) and Joseph Christian Freiherr von Zedlitz (1844). It

7290-562: The tale, as do aspects of his character; sometimes he is said to be a shoemaker or other tradesman , while sometimes he is the doorman at the estate of Pontius Pilate . An early extant manuscript containing the legend is the Flores Historiarum by Roger of Wendover , where it appears in the part for the year 1228, under the title Of the Jew Joseph who is still alive awaiting the last coming of Christ . The central figure

7380-489: The things that are God's", leaves them marveling at his words. The disciples ask about the future, and in his final discourse (the Olivet Discourse ) Jesus speaks of the coming end. There will be false Messiahs, earthquakes, and persecutions, the sun, moon, and stars will fail, but "this generation" will not pass away before all the prophecies are fulfilled. The disciples must steel themselves for ministry to all

7470-559: The very end of the age". Christology is the theological doctrine of Christ, "the affirmations and definitions of Christ's humanity and deity". There are a variety of Christologies in the New Testament, albeit with a single centre—Jesus is the figure in whom God has acted for mankind's salvation. Matthew has taken key Christological texts from Mark, but has sometimes changed the stories found in Mark, giving evidence of his own concerns. The title Son of David identifies Jesus as

7560-470: The words "The Book of Genealogy [in Greek, 'Genesis'] of Jesus Christ", deliberately echoing the words of Genesis 2:4 in the Septuagint . The genealogy tells of Jesus's descent from Abraham and King David and the miraculous events surrounding his virgin birth , and the infancy narrative tells of the massacre of the innocents , the flight into Egypt , and eventual journey to Nazareth . Following

7650-450: The world, an expectation which his disciples recognize but of which his enemies are unaware. As Son of God , God is revealing himself through his son, and Jesus proving his sonship through his obedience and example. Unlike Mark, Matthew never bothers to explain Jewish customs, since his intended audience was a Jewish one; unlike Luke, who traces Jesus's ancestry back to Adam, father of the human race, he traces it only to Abraham, father of

7740-408: The year, or no plan at all. Davies and Allison, in their widely used commentary, draw attention to the use of "triads" (the gospel groups things in threes), and R. T. France , in another influential commentary, notes the geographic movement from Galilee to Jerusalem and back, with the post-resurrection appearances in Galilee as the culmination of the whole story. The Gospel of Matthew begins with

7830-514: Was named in English for its resemblance to the animal . Many other languages use their word for "mouse" for the "computer mouse", sometimes using a diminutive or, in Chinese , adding the word " cursor " ( 标 ), making shǔbiāo "mouse cursor" ( simplified Chinese : 鼠标 ; traditional Chinese : 鼠標 ; pinyin : shǔbiāo ). Another example is the Spanish word ratón that means both

7920-548: Was performed in London. In 1810, Percy Bysshe Shelley wrote a poem in four cantos with the title The Wandering Jew but it remained unpublished until 1877. In two other works of Shelley, Ahasuerus appears, as a phantom in his first major poem Queen Mab: A Philosophical Poem (1813) and later as a hermit healer in his last major work, the verse drama Hellas . Thomas Carlyle , in his Sartor Resartus (1833–34), compares its hero Diogenes Teufelsdröckh on several occasions to

8010-453: Was that the Jewish tradition should not be lost in a church that was increasingly becoming gentile. This concern lies behind the frequent citations of Jewish scripture, the evocation of Jesus as the new Moses along with other events from Jewish history, and the concern to present Jesus as fulfilling, not destroying, the Law. Matthew must have been aware of the tendency to distort Paul's teaching of

8100-416: Was the first gospel to be composed and that Matthew and Luke both drew upon it as a major source for their works. The author did not simply copy Mark but used it as a base, emphasizing Jesus 's place in the Jewish tradition and including details not found in Mark. Writing in a polished Semitic "synagogue Greek", he drew on the Gospel of Mark as a source, plus a hypothetical collection of sayings known as

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