ईसाई धर्म · ईसाई रहस्यवाद · कैथोलिक धर्म · प्रोटेस्टेंट धर्म · रूढ़िवादी ईसाई धर्म
Jesus of Nazareth
יֵשׁוּעַ · Ἰησοῦς ὁ Ναζαρηνός · ܝܫܘܥ · عيسى
लगभग 5 ई.पू. – लगभग 30इतिहास, धर्मशास्त्र और परंपरा का संयुक्त वृत्तांत
गलील के एक यहूदी उपदेशक, जिन्हें लगभग 30 ई. में रोमी राज्यपाल पुन्तियुस पिलातुस के आदेश पर यरूशलेम में क्रूस पर चढ़ाया गया और जिनके आंदोलन से ईसाई धर्म का उदय हुआ। उनके विषय में हमारी जानकारी मुख्यतः सुसमाचारों से आती है, जो चालीस से सत्तर वर्ष बाद यूनानी में ऐसे लेखकों ने लिखे जो उनके पुनरुत्थान में विश्वास करते थे। ऐतिहासिक आलोचना उनके अस्तित्व, यूहन्ना से उनके बपतिस्मे, परमेश्वर के राज्य की उनकी घोषणा और क्रूस पर उनकी मृत्यु को स्वीकार करती है; शेष लगभग सब कुछ धर्मवैज्ञानिक व्याख्या और विवाद का विषय है।
- कृतियाँ
- 31कृतियाँ
- संस्करण
- 96संस्करण
- उद्धरण
- 11उद्धरण
- वीडियो
- 11वीडियो
- चित्र
- 8चित्र
Cristo Pantocrátor del Sinaí · Public domain
उनके अपने शब्दों में
«The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel.»Marcos 1:15. Griego: SBLGNT; inglés: King James Version (1611); español: traducción propia.
मूल विचार
The kingdom of God: It is the centre of Jesus's preaching according to the Synoptics: the expression appears more than a hundred times in the gospels and almost never in the rest of the New Testament.
संदर्भ में देखें
जीवनी
5 मिनट का पाठ
स्पैनिश मूल से सहायता-प्राप्त अनुवाद, मातृभाषी अनुवादक द्वारा समीक्षा लंबित।
स्रोतों की समस्या
यीशु ने कुछ नहीं लिखा, और उनके किसी समकालीन की कोई ऐसी गवाही नहीं है जो हम तक पहुँची हो। सबसे प्राचीन ईसाई दस्तावेज़ तरसुस के पौलुस की पत्रियाँ हैं, जो लगभग 50 के दशक में लिखी गईं और जिनमें उनके पार्थिव जीवन में बहुत कम रुचि दिखाई देती है: उनसे इतना ही पता चलता है कि वे यहूदी थे, उनके भाई थे — जिनमें से एक, याकूब, यरूशलेम की कलीसिया का अगुवा था —, उन्होंने एक अंतिम भोज किया और क्रूस पर उनकी मृत्यु हुई। चारों प्रामाणिक सुसमाचार, जो लगभग 70 ई. (मरकुस) से लगभग 90–110 ई. (यूहन्ना) के बीच रचे गए, अनाम हैं: मरकुस, मत्ती, लूका और यूहन्ना के नाम उन्हें दूसरी शताब्दी में दिए गए। वे आधुनिक अर्थ में जीवनियाँ नहीं, बल्कि आस्था की उद्घोषणाएँ हैं, जो मौखिक और लिखित परंपराओं को एकत्र कर विशिष्ट समुदायों की आवश्यकताओं के अनुसार क्रमबद्ध करती हैं। गैर-ईसाई स्रोतों में यहूदी इतिहासकार फ़्लेवियस योसेफ़स (लगभग 93 ई.) उनका दो बार उल्लेख करते हैं — जिनमें से एक अंश में ईसाई प्रतिलिपिकारों ने फेरबदल किया —, और टैसिटस (लगभग 116 ई.) दर्ज करते हैं कि “ख्रीस्त” को तिबिरियुस के शासनकाल में पुन्तियुस पिलातुस ने मृत्युदंड दिया था।
इन्हीं सामग्रियों के सहारे आधुनिक शोध ने — अठारहवीं शताब्दी के राइमारुस से लेकर ऐतिहासिक यीशु की क्रमिक “खोजों” तक — यह अलग करने का प्रयास किया है कि क्या संभाव्यता के साथ कहा जा सकता है और क्या आस्था का विषय है। तथ्यों के एक छोटे-से केंद्र पर व्यापक सहमति है; उसके इर्द-गिर्द पुनर्रचनाएँ गहराई से भिन्न हो जाती हैं।
गलील
यीशु — अरामी में येशुआ, जो यहोशू नाम का संक्षिप्त रूप है — हेरोदेस महान के शासन के अंतिम वर्षों में जन्मे, जिसकी मृत्यु ई.पू. 4 में हुई। मत्ती और लूका के बाल्यकाल-वृत्तांत उनका जन्म दाऊद के नगर बैतलहम में बताते हैं, किंतु ऐसे रास्तों से जो आपस में मेल नहीं खाते; अधिकांश इतिहासकार उन्हें धर्मवैज्ञानिक रचनाएँ मानते हैं और उनका वास्तविक मूल नासरत में रखते हैं, जो गलील का एक छोटा-सा गाँव था, वह प्रदेश जिस पर चौथाई देश का राजा हेरोदेस अन्तिपास शासन करता था। उनकी माता का नाम मरियम (मिरयाम) था; सुसमाचारों के अनुसार उनके पिता यूसुफ़ थे, एक कारीगर (तेक्तोन)। मरकुस चार भाइयों के नाम देते हैं और बहनों का उल्लेख करते हैं। वे अरामी बोलते थे और पूरी संभावना है कि धर्मशास्त्र की इब्रानी जानते थे; इसका कोई प्रमाण नहीं कि उन्होंने यूनानी में उपदेश दिया।
वे एक यहूदी और ग्रामीण गलील में बड़े हुए, सेफ़ोरिस से कुछ ही घंटों की दूरी पर — वह यूनानी रंग में रँगा नगर जिसे अन्तिपास फिर से बसा रहा था —, आर्थिक तनावों और धार्मिक प्रतीक्षाओं के दौर में: रोमी प्रभुत्व, कर, मंदिर की शुद्धता और यह आशा कि परमेश्वर इस्राएल को पुनःस्थापित करेगा, जन-साधारण की आम चिंताएँ थीं।
यूहन्ना बपतिस्मा देनेवाला और परमेश्वर का राज्य
उनके वयस्क जीवन का पहला सुप्रमाणित तथ्य यूहन्ना द्वारा उनका बपतिस्मा है — यूहन्ना एक नबी था जो यरदन नदी पर आसन्न न्याय और मन-फिराव के बपतिस्मा का प्रचार करता था। यह दृश्य स्वयं सुसमाचार-लेखकों को असहज करता था — मसीह पापों की क्षमा के बपतिस्मा के अधीन क्यों होता? —, और ठीक इसी कारण इतिहासकार इसे प्रामाणिक मानते हैं। लूका इसे तिबिरियुस के पंद्रहवें वर्ष में, अर्थात् लगभग 28–29 ई. में, रखते हैं। अन्तिपास द्वारा यूहन्ना की गिरफ़्तारी के बाद यीशु गलील की झील के आसपास अपना कार्य आरंभ करते हैं, जिसका केंद्र कफ़रनहूम था।
उनका संदेश एक सूत्र में समाया है: परमेश्वर का राज्य निकट आ गया है। वे इसकी घोषणा किसान-जीवन से लिए गए दृष्टांतों में करते हैं — राई का दाना, ख़मीर, बोनेवाला, छिपा हुआ ख़ज़ाना —, चुंगी लेनेवालों और पापियों के लिए खुले भोजों में इसे प्रकट करते हैं, और इसके साथ चंगाई और दुष्टात्माओं को निकालने के कार्य जुड़े हैं, जिन्हें स्रोतों के अनुसार उनके विरोधी भी उनसे जोड़ते थे, भले ही उनके स्रोत पर विवाद करते थे। वे बारह शिष्य चुनते हैं — एक संख्या जो इस्राएल के बारह गोत्रों की याद दिलाती है। उनकी नैतिकता आमूल है: शत्रुओं से प्रेम करना, असीम क्षमा करना, धन संचित न करना, पदानुक्रमों को उलट देना। वे परमेश्वर को अब्बा, “पिता”, कहकर पुकारते हैं। वे अन्य गुरुओं से व्यवस्था की व्याख्या पर — सब्त, शुद्धता, तलाक़ — अपने समय के यहूदी धर्म के भीतर रहकर बहस करते हैं, उसके विरुद्ध नहीं। क्या वे स्वयं को मसीह, या सर्वनाशी परंपरा का “मनुष्य का पुत्र” मानते थे, यह समूचे शोध के सबसे विवादित प्रश्नों में से एक है।
यरूशलेम
लगभग 30 ई. में, फसह के पर्व पर, यीशु अपने अनुयायियों के साथ यरूशलेम जाते हैं। चारों सुसमाचार मंदिर में एक घटना का वर्णन करते हैं — सर्राफ़ों की चौकियाँ उलट देना — जिसे बहुत-से इतिहासकार उनकी गिरफ़्तारी का तात्कालिक कारण मानते हैं। बारहों के साथ अंतिम भोज के बाद उन्हें रात में गतसमनी में पकड़ लिया जाता है, मंदिर के अधिकारी उनसे पूछताछ करते हैं और उन्हें राज्यपाल पुन्तियुस पिलातुस को सौंप देते हैं, जो उन्हें क्रूस पर चढ़ाए जाने का दंड देता है — वह रोमी दंड जो दासों और विद्रोहियों के लिए आरक्षित था। क्रूस पर लगी पट्टिका, “यहूदियों का राजा”, राजनीतिक अभियोग का सार है। सुसमाचार दिन को लेकर भिन्न हैं — यूहन्ना मृत्यु को फसह की पूर्वसंध्या पर रखते हैं, समदर्शी सुसमाचार पर्व के दिन ही —, मुक़दमे के ब्योरों में भी और क्रूस पर कहे गए वचनों में भी। कुछ ही घंटों में उनकी मृत्यु हो गई और उसी दिन उन्हें दफ़नाया गया।
क्रूस के बाद
कुछ ही समय बाद उनके शिष्यों ने घोषणा की कि परमेश्वर ने उन्हें मृतकों में से जिला उठाया है और वे उन्हें दिखाई दिए हैं। इन दर्शनों की सबसे पुरानी सूची पौलुस लगभग 54 ई. में देते हैं (1 कुरिन्थियों 15)। इतिहासकार पुनरुत्थान को न सत्यापित कर सकता है, न खंडित — वह आस्था का विषय है; किंतु वह यह अवश्य दर्ज कर सकता है कि इसी विश्वास ने एक यहूदी नवीकरण-आंदोलन को ऐसे धर्म में बदल दिया जो तीन शताब्दियों में रोमन साम्राज्य का धर्म बन जाने वाला था। ख्रीस्त (“अभिषिक्त”), प्रभु और परमेश्वर का पुत्र जैसी उपाधियाँ, उनके द्विविध स्वभाव और त्रिएकत्व के सिद्धांत, जो नाइसिया (325) और कैल्सीडन (451) की परिषदों में निर्धारित हुए, उसी आस्था के विकास हैं।
अनेक स्मृतियाँ
चारों प्रामाणिक सुसमाचारों के साथ-साथ अन्य सुसमाचार भी प्रचलित थे: थोमा के सुसमाचार जैसे वचन-संग्रह, पतरस के सुसमाचार जैसे दुःखभोग-वृत्तांत, मरियम या फ़िलिप्पुस के सुसमाचारों जैसे ज्ञानवादी संवाद, और बाल्यकाल-वृत्तांत। उनकी खोज ने — विशेषकर 1945 में नाग हम्मादी (मिस्र) में — आरंभिक शताब्दियों की ईसाइयत की विविधता को उजागर किया है। इस्लाम के लिए यीशु (ईसा) महान पैग़ंबरों में से एक हैं, कुँवारी से जन्मे, परंतु न क्रूस पर चढ़ाए गए और न ईश्वरीय। यहूदी धर्म के लिए वे एक यहूदी गुरु हैं जिनकी मसीहाई स्वीकार नहीं की जाती। इतिहास के लिए वे पहली शताब्दी के एक गलीली नबी हैं, जिनका व्यक्तित्व दो हज़ार वर्ष बाद भी मानवता के सबसे अधिक अध्ययन किए गए और सबसे अधिक चर्चित व्यक्तित्वों में से एक है।
स्रोत: Nestle, Eberhard y Erwin; Aland, Barbara y Kurt, et al. (eds.). Novum Testamentum Graece, 28.ª ed. Deutsche Bibelgesellschaft, Stuttgart, 2012; y Holmes, Michael W. (ed.). The Greek New Testament: SBL Edition. Society of Biblical Literature / Logos, 2010 (texto griego citado, CC BY 4.0). · Meier, John P. A Marginal Jew: Rethinking the Historical Jesus. 5 vols. Doubleday / Yale University Press, Nueva York y New Haven, 1991–2016 (trad. esp.: Un judío marginal, Verbo Divino). · Sanders, E. P. The Historical Figure of Jesus. Allen Lane / Penguin, Londres, 1993 (trad. esp.: La figura histórica de Jesús, Verbo Divino, 2000). · Theissen, Gerd y Merz, Annette. Der historische Jesus: Ein Lehrbuch. Vandenhoeck & Ruprecht, Gotinga, 1996 (trad. esp.: El Jesús histórico, Sígueme, Salamanca, 1999). · Ehrman, Bart D. Jesus: Apocalyptic Prophet of the New Millennium. Oxford University Press, Nueva York, 1999.
कालक्रम
जीवन, वर्ष-दर-वर्ष
प्रत्येक बिंदु एक प्रमाणित घटना है। उसे स्रोत और निश्चितता के स्तर सहित पढ़ने के लिए क्लिक करें।
लगभग 5 ई.पू.0 वर्षProbablemente Nazaret (Galilea); según Mateo y Lucas, Belén (Judea)
Birth
Matthew places the birth under Herod the Great, who died in 4 BCE; hence the conventional date of c. 6–4 BCE. The infancy narratives of Matthew and Luke are incompatible in their itinerary and scholarship regards them as theological compositions. Years BCE are expressed as negative numbers.
संभावितSanders, E. P. The Historical Figure of Jesus. Allen Lane / Penguin, Londres, 1993 (trad. esp.: La figura histórica de Jesús, Verbo Divino, 2000).
उनके निधन के बाद
- लगभग 50Paul's letters
- लगभग 70Gospel of Mark
- लगभग 93Flavius Josephus mentions Jesus
- लगभग 116Tacitus and the execution of "Christ"
- 325Council of Nicaea
- दिसंबर 1945Discovery of the Nag Hammadi codices
- 1961Discovery of the Pilate inscription
लगभग 5 ई.पू. · 0 वर्ष
Birth
Matthew places the birth under Herod the Great, who died in 4 BCE; hence the conventional date of c. 6–4 BCE. The infancy narratives of Matthew and Luke are incompatible in their itinerary and scholarship regards them as theological compositions. Years BCE are expressed as negative numbers.
संभावित
लगभग 4 ई.पू.
Death of Herod the Great
His kingdom is divided among his sons: Galilee passes to the tetrarch Herod Antipas, who will rule the territory where Jesus grows up.
प्रमाणित
6
Census of Quirinius
Judea becomes a Roman province and the legate of Syria, Quirinius, conducts a fiscal census (Josephus, Antiquities 18.1). Luke links it to Jesus's birth, which clashes with Matthew's chronology; it is one of the classic problems of research.
प्रमाणित
लगभग 8 · 12 वर्ष
The boy in the Temple
The only episode of his youth in the canonical gospels (Luke 2:41–52): at twelve, Jesus stays behind in the Temple debating with the teachers. It is a tradition found only in Luke.
परंपरा
26
Pontius Pilate, prefect of Judea
Pilate governs Judea from 26 to 36. The inscription found at Caesarea in 1961 confirms his office of praefectus.
प्रमाणित
लगभग 28 · 32 वर्ष
Baptism by John
Jesus is baptised by John the Baptist. Luke (3:1) dates the start of John's preaching to the fifteenth year of Tiberius (c. 28–29). The baptism is considered very probably historical because it embarrassed the evangelists themselves.
संभावित
लगभग 28
Preaching in Galilee
He proclaims the kingdom of God in parables, performs healings and exorcisms and gathers a group of Twelve. The length of the ministry ranges from one year (Synoptics) to about three (John, who mentions three Passovers).
संभावित
लगभग 29
Execution of John the Baptist
Herod Antipas imprisons and executes John. Josephus (Antiquities 18.116–119) ascribes it to fear of revolt; the gospels, to John's criticism of Antipas's marriage to Herodias.
प्रमाणित
लगभग 30
Entry into Jerusalem and the Temple incident
At Passover Jesus reaches Jerusalem and overturns the money-changers' tables in the Temple, an act many historians regard as the immediate cause of his arrest.
संभावित
लगभग 30
Last supper, arrest and crucifixion
After a supper with the Twelve he is arrested, questioned by the Temple authorities and crucified on Pilate's orders on the charge of claiming to be "king of the Jews". Tacitus and Josephus confirm the execution under Pilate. Astronomical calculations for 14 Nisan point to 7 April 30 or 3 April 33.
प्रमाणित
लगभग 30
Belief in the resurrection
His disciples claim that he has risen and appeared to them. It is an object of faith, not a verifiable fact; the belief is documented by Paul around 54 (1 Corinthians 15:3–8), who passes on an earlier formula.
परंपरा
लगभग 50
Paul's letters
Paul's authentic letters (c. 50–58) are the oldest surviving Christian documents and mention some facts about Jesus: his Jewish origin, his brothers, the last supper and the crucifixion.
प्रमाणित
लगभग 70
Gospel of Mark
The oldest gospel is composed around the destruction of the Jerusalem Temple by Rome (70). Matthew and Luke use it as a source around 80–90; John is written c. 90–110.
संभावित
लगभग 93
Flavius Josephus mentions Jesus
In the Jewish Antiquities Josephus refers to "Jesus, who was called Christ", brother of James (20.200), and devotes a passage to him (18.63–64) that Christian copyists interpolated; most specialists believe it contains an authentic core.
प्रमाणित
लगभग 116
Tacitus and the execution of "Christ"
Narrating the fire of Rome under Nero, Tacitus (Annals 15.44) explains that the Christians' name comes from Christ, executed by the procurator Pontius Pilate in the reign of Tiberius.
प्रमाणित
325
Council of Nicaea
The first ecumenical council defines the Son as "consubstantial" with the Father; Chalcedon (451) will fix the doctrine of his two natures, divine and human, in one person.
प्रमाणित
दिसंबर 1945
Discovery of the Nag Hammadi codices
Farmers find in a jar twelve fourth-century Coptic codices and the loose leaves of a thirteenth, containing among other texts the complete Gospel of Thomas and the Gospels of Philip and of Truth.
प्रमाणित
1961
Discovery of the Pilate inscription
An Italian expedition discovers in the theatre at Caesarea a reused stone bearing the name of Pontius Pilate, prefect of Judea: the first archaeological evidence of the governor who condemned Jesus.
प्रमाणित
कृतियाँ
आवश्यक कृतियाँ
वे कृतियाँ जिनके बिना उनकी विरासत को समझा नहीं जा सकता।
परवर्ती संकलन · लगभग 70
The Gospel according to Mark
Τὸ κατὰ Μᾶρκον εὐαγγέλιον
The shortest and oldest of the canonical gospels. It begins without an infancy narrative, with the baptism in the Jordan, and moves swiftly through the Galilean activity—healings, exorcisms, parables of the kingdom—to the passion in Jerusalem, which takes up almost a third of the text. Its Jesus is a man of action who imposes silence about his identity (the "messianic secret"), and his disciples often fail to understand him. The original ending (16:8) closes with the women fleeing the empty tomb "for they were afraid"; verses 16:9–20 are a later addition.
8 संस्करण · amazon.com
परवर्ती संकलन · लगभग 85
The Gospel according to Matthew
Τὸ κατὰ Ματθαῖον εὐαγγέλιον
The gospel the early Church placed first and the most quoted in the liturgy. It organises Jesus's teaching into five great discourses, the first being the Sermon on the Mount (chs. 5–7), with the beatitudes, the Lord's Prayer and the golden rule. It presents Jesus as a new Moses and the fulfilment of Israel's Scriptures, with frequent fulfilment quotations, and opens with its own genealogy and infancy narrative (the magi, the flight into Egypt). It ends with the sending of the disciples to all nations.
8 संस्करण · amazon.com
परवर्ती संकलन · लगभग 85
The Gospel according to Luke
Τὸ κατὰ Λουκᾶν εὐαγγέλιον
The most literary of the gospels, written in careful Greek and addressed to one Theophilus. It contains its own infancy narrative (the annunciation, the manger, the shepherds) and exclusive parables—the good Samaritan, the prodigal son, the rich man and Lazarus—that stress mercy towards the poor, women and the marginalised. It sets Jesus's life in the history of the Empire (Augustus, Tiberius, Quirinius) and narrates a long journey to Jerusalem. On the cross it transmits the words of forgiveness and of surrender to the Father.
8 संस्करण · amazon.com
परवर्ती संकलन · लगभग 100
The Gospel according to John
Τὸ κατὰ Ἰωάννην εὐαγγέλιον
Very different from the other three: it begins with a prologue on the Logos that "became flesh", replaces the parables with long discourses and seven "signs" (water turned into wine, the raising of Lazarus), and puts in Jesus's mouth the "I am" sayings (the bread of life, the light of the world, the way, the truth and the life). It places the cleansing of the Temple at the beginning and the crucifixion on the eve of Passover. It has been the main source of Christian Christology and mysticism.
8 संस्करण · amazon.com
संपूर्ण कृतित्व (31)
The Q Source (Sayings Gospel Q)
60
The Gospel of Thomas
125
The Gospel of Peter
150
The Gospel of Mary (Magdalene)
150
The Gospel of Philip
250
The Gospel of Judas
150
The Infancy Gospel of Thomas
150
The Protevangelium of James
150
The Gospel of Pseudo-Matthew
625
The Arabic Infancy Gospel
550
The History of Joseph the Carpenter
600
The Gospel of Nicodemus (Acts of Pilate)
350
Jesus of Nazareth
The Letters of Christ and Abgar
The Conscious LibraryThe Letters of Christ and Abgar
300
Jesus of Nazareth
The Epistle of the Apostles
The Conscious LibraryThe Epistle of the Apostles
150
Jesus of Nazareth
Agrapha (Sayings of Jesus outside the Gospels)
The Conscious LibraryAgrapha (Sayings of Jesus outside the Gospels)
The Gospel according to the Hebrews
125
The Gospel of the Ebionites
150
The Gospel of the Nazareans
150
The Gospel of the Egyptians
130
The Egerton Gospel (Papyrus Egerton 2)
150
Jesus of Nazareth
The Secret Book of James
The Conscious LibraryThe Secret Book of James
150
Jesus of Nazareth
The Dialogue of the Savior
The Conscious LibraryThe Dialogue of the Savior
150
Jesus of Nazareth
The Book of Thomas the Contender
The Conscious LibraryThe Book of Thomas the Contender
200
Jesus of Nazareth
The Wisdom of Jesus Christ
The Conscious LibraryThe Wisdom of Jesus Christ
175
वचन
किसी निश्चित कृति में स्थित वचन। प्रत्येक के साथ उसका स्रोत और विश्वसनीयता का स्तर है।
The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel.Πεπλήρωται ὁ καιρὸς καὶ ἤγγικεν ἡ βασιλεία τοῦ θεοῦ· μετανοεῖτε καὶ πιστεύετε ἐν τῷ εὐαγγελίῳ.
सत्यापितMarcos 1:15. Griego: SBLGNT; inglés: King James Version (1611); español: traducción propia.
अप्रामाणिक या विवादित आरोपण वाले उद्धरण (5)
«He that is without sin among you, let him first cast a stone.»
It belongs to the episode of the woman taken in adultery (John 7:53–8:11), which is missing from the oldest manuscripts of the gospel (P66, P75, Sinaiticus, Vaticanus) and in others appears in different places, even in Luke. Textual criticism regards it as an ancient tradition added to the text, not an original part of John.
«Father, forgive them; for they know not what they do.»
Luke 23:34a is missing from important early witnesses (P75, Vaticanus, Bezae, and a corrector's hand in Sinaiticus). Editors print it in double brackets: it is ancient but probably not part of Luke's original text.
«Go ye into all the world, and preach the gospel to every creature… They shall take up serpents.»
It comes from the "longer ending" of Mark (16:9–20), absent from Sinaiticus and Vaticanus and unknown to Clement of Alexandria and Origen. It is regarded as a second-century addition harmonising Mark's abrupt ending with the other gospels.
«God helps those who help themselves.»
It is often attributed to Jesus or the Bible, but it appears in no biblical text. The widespread English wording comes from Algernon Sidney (1698) and Benjamin Franklin's Poor Richard's Almanack (1736); the idea has precedents in Greek antiquity.
«It is more blessed to give than to receive.»
It is an agraphon: it appears in no gospel. Only Paul quotes it in the Acts of the Apostles (20:35) as "words of the Lord Jesus", and its origin cannot be verified; it has parallels in Greek literature.
अंतिम शब्द
परस्पर विरोधी संस्करण
«"Eloi, Eloi, lama sabachthani?" which is, being interpreted, "My God, my God, why hast thou forsaken me?" (Mark 15:34).»Ἐλωῒ ἐλωῒ λεμὰ σαβαχθάνι; ὅ ἐστιν μεθερμηνευόμενον Ὁ θεός μου ὁ θεός μου, εἰς τί ἐγκατέλιπές με;
There is no direct testimony: the gospels are later and do not agree. Mark (15:34–37) gives as the only sentence on the cross the Aramaic cry of Psalm 22:1 and adds that Jesus expired "with a loud cry", without words. Matthew (27:46–50) follows Mark, with the Hebrew form "Eli, Eli", and repeats the final cry. Luke (23:46) omits the cry of abandonment and puts in his mouth Psalm 31:5: "Father, into thy hands I commend my spirit"; before that, the prayer of forgiveness for his executioners (23:34, textually doubtful) and the promise to the good thief (23:43). John (19:30) ends with "It is finished" (tetelestai), after entrusting his mother to the beloved disciple and saying "I thirst". The Gospel of Peter (5:19) gives another variant: "My power, O power, you have left me." Devotional tradition harmonised all these sayings into the "Seven Last Words"; historians see in each version the theology of its evangelist.
स्रोत: Nestle, Eberhard y Erwin; Aland, Barbara y Kurt, et al. (eds.). Novum Testamentum Graece, 28.ª ed. Deutsche Bibelgesellschaft, Stuttgart, 2012; y Holmes, Michael W. (ed.). The Greek New Testament: SBL Edition. Society of Biblical Literature / Logos, 2010 (texto griego citado, CC BY 4.0).
पूछें
उनकी कृतियाँ क्या उत्तर देती हैं
मानवता के बारह महान प्रश्न और उनके ग्रंथ उनका जो उत्तर देने देते हैं, संदर्भों सहित। हम कभी उनके मुख में अपने शब्द नहीं रखते।
परम सत्य क्या है? क्या ईश्वर है?
God is the Father who cares, forgives and reigns
साकार, व्यक्तिगत ईश्वरस्पष्ट रूप से कहा है
According to the Synoptic Gospels, Jesus does not discuss God's existence: as a first-century Galilean Jew he presupposes it, and radicalises it as relationship. Asked about the first commandment he quotes the Shema: the Lord is one, and is to be loved with all one's heart (Mk 12:29–30). He addresses God as Father, and Mark preserves the Aramaic word Abba in the Gethsemane prayer (Mk 14:36); he teaches people to ask for daily bread and forgiveness (Mt 6:9–13; Lk 11:2–4) and describes a Father who knows what is needed before it is asked and who clothes the lilies of the field. The heart of his preaching is the Kingdom of God, the sovereignty of that God breaking into history. The Absolute is, in these texts, someone who sees, hears, forgives and acts.
इस प्रश्न की अन्य गुरुओं से तुलना करेंमैं कौन हूँ? क्या कोई सच्चा आत्म है?
One's life is worth more than the world; whoever gives it up gains it
सृजित, अमर आत्माउनके सिद्धांत से निष्कर्षित
The Synoptic Gospels record no theory of the self, but they do contain statements about the worth of the person before God. Jesus asks what it profits someone to gain the whole world and lose their life (psyche), and states that whoever wishes to save it will lose it, and whoever loses it for his sake and the gospel's will save it (Mk 8:35–37). In Matthew he urges not fearing those who kill the body but cannot kill the soul (Mt 10:28), and assures that even the hairs of one's head are numbered (Mt 10:30). The self thus appears as a unique life, known by God, not reducible to the body, found in self-giving rather than self-assertion. Christian tradition later developed, with Greek categories, the doctrine of the created, immortal soul.
इस प्रश्न की अन्य गुरुओं से तुलना करेंहम दुःख क्यों भोगते हैं?
He gives no theory of pain: he heals it, shares it and announces its end
ईश्वर से वियोगउनके सिद्धांत से निष्कर्षित
The Synoptic Gospels do not attribute to Jesus a systematic explanation of suffering, and in one passage he expressly rejects the most common explanation of his time. Told of some Galileans killed by Pilate and of eighteen people crushed by the tower of Siloam, he asks whether they were more guilty than others and answers no, though he adds a call to repentance (Lk 13:1–5). In other scenes, however, he links healing to the forgiveness of sins (Mk 2:1–12). His response to pain is above all practical: he heals the sick, eats with the excluded, declares the poor and those who weep blessed (Lk 6:20–21) and announces a Kingdom that reverses their lot. In Gethsemane he asks that the cup pass and accepts it (Mk 14:36). The theology of redemptive suffering comes later.
इस प्रश्न की अन्य गुरुओं से तुलना करेंमृत्यु के बाद क्या होता है?
God is not God of the dead but of the living: the dead will rise
अनंत जीवन और पुनरुत्थानस्पष्ट रूप से कहा है
According to the Synoptic Gospels, Jesus shares with the Pharisees the Jewish hope in the resurrection of the dead. When the Sadducees, who denied it, put to him the case of the woman married in turn to seven brothers, he answers that those who rise will be like angels and that God is not God of the dead but of the living. His parables announce a final judgement with two destinies — eternal life or punishment — decided by one's conduct towards the least, and that of the rich man and Lazarus describes an immediate fate after death. In Luke he promises the crucified wrongdoer to be with him that very day in paradise. The Gospel of John, later and more theological in composition, puts on his lips that he himself is the resurrection and the life. His followers' faith in his own resurrection is the centre of the later tradition.
इस प्रश्न की अन्य गुरुओं से तुलना करेंमुक्ति या उद्धार कैसे प्राप्त होता है?
Repent and receive the Kingdom of God, which comes as gift and demands deeds
कृपा और प्रेम सेउनके सिद्धांत से निष्कर्षित
According to the Synoptic Gospels, Jesus's central proclamation is that the Kingdom of God has come near and that one must repent and believe (Mark 1:15). Entry into the Kingdom is presented as a gift: to the question of who can be saved, he answers that for humans it is impossible, but not for God (Mark 10:27), and the Kingdom belongs to those who receive it like children. At the same time, the same texts demand a concrete response: doing the Father's will, renouncing binding wealth, forgiving, and in the judgement scene of Matthew 25 the criterion is works of mercy towards the least. Grace and conduct thus appear intertwined, without the doctrinal systematisation that came later.
इस प्रश्न की अन्य गुरुओं से तुलना करेंक्या गुरु आवश्यक है?
Follow him, the one Teacher; among disciples, all are brothers
अनिवार्यस्पष्ट रूप से कहा है
According to the gospels, Jesus acted as an itinerant teacher who called people to follow him (Mark 1:17) and formed a group of disciples. Personal following is the centre of his proposal: knowing a doctrine is not enough, one must go after him. At the same time, in Matthew 23:8-10 he forbids his disciples to be called rabbi, father or teacher, because they have only one Teacher and are all brothers. John's gospel takes the centrality of his figure further by presenting him as the way, the truth and the life (John 14:6). The position is therefore that of an indispensable and unique teacher, who at the same time relativises any human authority among those who follow him.
इस प्रश्न की अन्य गुरुओं से तुलना करेंक्या संसार वास्तविक है?
The Father cares for lilies and birds; the world is His work
शुभ और वास्तविक सृष्टिस्पष्ट रूप से कहा है
In the Synoptic Gospels, Jesus speaks of the natural world as a creation God cares for: the Father feeds the birds of the air and clothes the lilies of the field (Matthew 6:26-30), makes his sun rise on the evil and the good and sends rain on the just and the unjust (Matthew 5:45). His parables draw on seeds, harvests, nets and yeast, with no trace of the material world being illusory or evil in itself. The danger lies not in creation but in attachment to wealth and anxious worry. John's gospel uses «world» in another sense, often as the human order that rejects God, though it also states that God so loved the world that He gave His Son.
इस प्रश्न की अन्य गुरुओं से तुलना करेंप्रेम क्या है?
Loving God and neighbour sums up the Law; the enemy too
ईश्वर और पड़ोसी से प्रेमस्पष्ट रूप से कहा है
According to Mark's Gospel, when asked about the first commandment Jesus joins two texts of the Torah: to love God with all one's heart (Deuteronomy 6:5) and one's neighbour as oneself (Leviticus 19:18), and declares that there is no greater commandment. Luke illustrates who one's neighbour is with the parable of the Samaritan, which turns the despised foreigner into a model of active compassion. The most radical feature of the Synoptics is love of enemies: in the Sermon on the Mount Jesus asks his hearers to love those who persecute them and pray for them, so as to be children of the Father, who makes the sun rise on the evil and the good. John's Gospel, composed later, formulates a new commandment — love one another as I have loved you — and defines the greatest proof of love as laying down one's life for one's friends.
इस प्रश्न की अन्य गुरुओं से तुलना करेंक्या हम स्वतंत्र हैं, या सब कुछ पूर्वनिर्धारित है?
A call to conversion that presupposes freedom, under a providence that cares for everything
वास्तविक स्वतंत्र इच्छाउनके सिद्धांत से निष्कर्षित
The gospels contain no doctrine of free will, but their very form presupposes it. According to Mark, Jesus' preaching begins with a call: the time is fulfilled, repent and believe in the good news (Mk 1:15). That demand for change, the parables of decision and the judgement according to what each did with the hungry and the stranger (Mt 25:31-46) only make sense if the person can respond or refuse. Alongside this, the synoptics transmit a radical trust in providence: not a sparrow falls to the ground without the Father knowing, and even the hairs of the head are counted (Mt 10:29-31). Jesus does not reconcile the two in theory; he lives them as filial trust and responsibility at once.
इस प्रश्न की अन्य गुरुओं से तुलना करेंध्यान या प्रार्थना क्यों करें?
Praying in secret to the Father, calling him Abba, with a child's trust
ईश्वर से मैत्रीस्पष्ट रूप से कहा है
The gospels show Jesus withdrawing to pray alone, at dawn or by night (Mk 1:35; Lk 6:12), and attribute to him a teaching on prayer centred on the filial relationship. In the Sermon on the Mount he asks for prayer in secret, without heaping up words, because the Father knows what we need, and teaches the Lord's Prayer (Mt 6:5-13). In Gethsemane he calls him *Abba*, an Aramaic term of family intimacy (Mk 14:36). The Gospel of John, later and more theological in composition, has him tell the disciples that he no longer calls them servants but friends (Jn 15:15). Prayer is neither technique nor rite, but personal trust in a Father who listens, joined to conformity with his will.
इस प्रश्न की अन्य गुरुओं से तुलना करेंक्या बुद्धि परम को जान सकती है?
He argues from Scripture, yet what is revealed is hidden from the wise
शास्त्र और तर्कउनके सिद्धांत से निष्कर्षित
The gospels show Jesus debating with scribes, Pharisees and Sadducees using the tools of the Jewish exegesis of his time. Facing the Sadducees, who deny the resurrection, he reproaches them for knowing neither the Scriptures nor the power of God and argues from the burning-bush passage: God is the God of Abraham, Isaac and Jacob, and is not God of the dead but of the living (Mk 12:24-27). Luke presents him explaining to the disciples at Emmaus what the Scriptures said about him (Lk 24:27). But the synoptic tradition also attributes to him a thanksgiving because the Father has hidden these things from the wise and learned and revealed them to little ones (Mt 11:25-27). Reason interprets Scripture; knowledge of the Father is a gift.
इस प्रश्न की अन्य गुरुओं से तुलना करेंसंसार से हटें या उसे बदलें?
Retreats for prayer and a mission among the sick, the poor and sinners
संसार में जुड़नाउनके सिद्धांत से निष्कर्षित
According to the Synoptic Gospels, Jesus did not found a separate community like that of Qumran nor live as a hermit, although he withdrew to deserted places to pray. His mission unfolds in the villages, synagogues, houses and roads of Galilee, among the sick, the poor, tax collectors and sinners, with whom he shares table fellowship, which earns him criticism. He sends his disciples to heal and proclaim the kingdom, and in the parable of the last judgement he makes care for the hungry, the stranger, the sick and the prisoner the decisive criterion. At the same time, he refuses to turn his message into a political programme: asked about the tribute, he answers that one should give to Caesar what is Caesar's and to God what is God's. The kingdom he proclaims transforms human relations here, but is not identified with any power of this world.
इस प्रश्न की अन्य गुरुओं से तुलना करें
निकटता और तनाव
निकटता और तनाव
उनके मतों के आधार पर प्रश्न-दर-प्रश्न आकलित। प्रत्येक सहमति या टकराव का कारण क्लिक करने पर।
इनसे मिलता-जुलता सोचते हैं
Theophan the Recluse
इन पर सहमत: हम दुःख क्यों भोगते हैं? · परम सत्य क्या है? क्या ईश्वर है? · मैं कौन हूँ? क्या कोई सच्चा आत्म है?
Ignatius Brianchaninov
इन पर सहमत: हम दुःख क्यों भोगते हैं? · परम सत्य क्या है? क्या ईश्वर है? · मैं कौन हूँ? क्या कोई सच्चा आत्म है?
Francis of Assisi
इन पर सहमत: परम सत्य क्या है? क्या ईश्वर है? · मैं कौन हूँ? क्या कोई सच्चा आत्म है? · हम दुःख क्यों भोगते हैं?
Teresa of Ávila
इन पर सहमत: परम सत्य क्या है? क्या ईश्वर है? · मैं कौन हूँ? क्या कोई सच्चा आत्म है? · हम दुःख क्यों भोगते हैं?
इनसे भिन्न सोचते हैं
Pema Chödrön
इन पर टकराव: परम सत्य क्या है? क्या ईश्वर है? · मैं कौन हूँ? क्या कोई सच्चा आत्म है? · मृत्यु के बाद क्या होता है?
Patañjali
इन पर टकराव: परम सत्य क्या है? क्या ईश्वर है? · मैं कौन हूँ? क्या कोई सच्चा आत्म है? · मृत्यु के बाद क्या होता है?
Nāgārjuna
इन पर टकराव: परम सत्य क्या है? क्या ईश्वर है? · मैं कौन हूँ? क्या कोई सच्चा आत्म है? · मृत्यु के बाद क्या होता है?
Siddhartha Gautama, the Buddha
इन पर टकराव: परम सत्य क्या है? क्या ईश्वर है? · मैं कौन हूँ? क्या कोई सच्चा आत्म है? · मृत्यु के बाद क्या होता है?
इन पर सहमत
Jesus of Nazareth · The 14th Dalai Lama (Tenzin Gyatso)
Loving the enemy too: the Tibetan monk reads the Sermon on the Mount
क्यों: The relationship is documented: at the 1994 John Main Seminar in London the Dalai Lama commented on Gospel passages, among them the Sermon on the Mount, and his remarks were published as The Good Heart. He acknowledged the ethical affinity and pointed out frankly the underlying difference. In the Gospels love of the enemy is grounded in imitation of a Father who loves all; in Tibetan Buddhism, in the equality of all beings before the wish for happiness and in interdependence, without a creator God. They agree on the practice and its demands, not on the ultimate reason that sustains it, and neither seeks to erase that distance.
इन पर सहमत
Jesus of Nazareth · Thich Nhat Hanh
The Holy Spirit as the energy of mindfulness: a Zen monk before the living Christ
क्यों: The relationship is documented in one sense: Thich Nhat Hanh read and commented on the Gospels, was in dialogue with Thomas Merton and Martin Luther King, and in 1995 published Living Buddha, Living Christ to show convergences. His reading draws on Paul Tillich's theology, which speaks of God as the ground of being. The affinity, however, is asymmetrical: the Gospels present a personal God, the Father who sees, listens and forgives, and Thich Nhat Hanh translates that language into the Buddhist ultimate dimension, in which there is no creator. Many Christian and Buddhist theologians consider that the translation blurs real differences. It is a bridge built from one bank.
इन पर सहमत
Jesus of Nazareth · Paramahansa Yogananda
Christ consciousness: a yogi comments on the Gospels
क्यों: The relationship is documented in one direction: Yogananda read and commented on the Gospels and presented Jesus as a realised master. His reading, however, is yogic and Vedantic: he distinguishes the historical Jesus from a universal Christ consciousness, reads some passages in terms of reincarnation and meditative technique, and conceives God as having a formless ground besides a personal face. None of this appears in the Synoptics, which present a first-century Jew who presupposes the God of Israel and announces his Kingdom, and Christian theology rejects reincarnation. They agree on the way of praying, not on the doctrine surrounding it.
इन पर सहमत
Jesus of Nazareth · Confucius
The golden rule in two languages, and the exact point where they part
क्यों: There was no contact between them; the convergence comes from a widespread moral intuition, reciprocity, found in very diverse traditions. The divergence before the enemy is explained by each one's framework. Confucius thinks of a society ordered by graded relationships, beginning with the family, where love has measure and justice requires that each act receive its due. Jesus speaks from the imminence of the Kingdom of God and from the imitation of a Father who loves all without distinction, which breaks every measure. One seeks the harmony of the city; the other announces a justice that overflows it.
इन पर टकरावमूलभूत असहमति
Jesus of Nazareth · Siddhartha Gautama, the Buddha
Abba versus the arrow: a Father who listens and a question that leads nowhere
क्यों: The contradiction is real, but it should be framed carefully. Jesus is a first-century Jew who does not argue for God's existence but radicalises it as a filial relationship; the Buddha teaches in an India full of speculation about the creator and the atman, and deliberately sets those questions aside because they do not lead to the end of suffering. They do not, then, answer exactly the same question: one announces whom to turn to; the other, how to extinguish the cause of pain. Both reach us, moreover, through texts of faith fixed decades or centuries later. The difference over a personal God, however, is not apparent: the Buddhist tradition has always maintained it.
प्रसंग और वृत्तांत
प्रसंग और वृत्तांत
संत-चरित वृत्तांतc. 28 (tradicional)
The temptations in the wilderness
वृत्तांत का स्रोत: Mark 1:12–13; Matthew 4:1–11 and Luke 4:1–13, which differ in the order of the last two temptations and derive from the Q source. It is a theological narrative built on texts from Deuteronomy (6–8); historians do not regard it as verifiable.
स्रोत: Robinson, James M., Hoffmann, Paul y Kloppenborg, John S. (eds.). The Critical Edition of Q. Fortress Press / Peeters, Mineápolis y Lovaina, 2000. ISBN 9780800631499.
मौखिक परंपराc. 28–30
"He is beside himself": Jesus's family
वृत्तांत का स्रोत: Mark 3:20–21 and 3:31–35; parallels in Matthew 12:46–50, Luke 8:19–21 and Thomas 99. The omission of Mark 3:21 by the later evangelists is cited as an example of the "criterion of embarrassment": an awkward memory unlikely to have been invented.
स्रोत: Meier, John P. A Marginal Jew: Rethinking the Historical Jesus. 5 vols. Doubleday / Yale University Press, Nueva York y New Haven, 1991–2016 (trad. esp.: Un judío marginal, Verbo Divino).
मौखिक परंपराc. 29–30
"Who do you say that I am?"
वृत्तांत का स्रोत: Mark 8:27–33; Matthew 16:13–23 (with the promise to Peter, 16:17–19, only in Matthew); Luke 9:18–22. Historians debate whether the scene preserves a memory or is a composition on messianic identity; the passion predictions are generally regarded as written after the event.
स्रोत: Meier, John P. A Marginal Jew: Rethinking the Historical Jesus. 5 vols. Doubleday / Yale University Press, Nueva York y New Haven, 1991–2016 (trad. esp.: Un judío marginal, Verbo Divino).
मौखिक परंपराc. 30
The money-changers' tables
वृत्तांत का स्रोत: Mark 11:15–18; Matthew 21:12–13; Luke 19:45–46; John 2:13–22. It is one of the episodes E. P. Sanders regards as historically most secure and the probable cause of the arrest; its meaning (protest against commerce, symbolic announcement of the Temple's destruction) is debated.
स्रोत: Sanders, E. P. The Historical Figure of Jesus. Allen Lane / Penguin, Londres, 1993 (trad. esp.: La figura histórica de Jesús, Verbo Divino, 2000).
विवादितc. 30 (tradicional)
The woman taken in adultery
वृत्तांत का स्रोत: John 7:53–8:11. It is missing from papyri P66 and P75 and the codices Sinaiticus and Vaticanus; some manuscripts place it after John 21:25 or after Luke 21:38. Papias seems to have known a similar story. It is probably an ancient tradition that circulated independently and was incorporated into the fourth gospel in the fourth to fifth centuries.
स्रोत: Metzger, Bruce M. A Textual Commentary on the Greek New Testament. 2.ª ed. Deutsche Bibelgesellschaft / United Bible Societies, Stuttgart, 1994.
संत-चरित वृत्तांतc. 30 (tradicional); relato del s. III–IV
The letter to King Abgar
वृत्तांत का स्रोत: Eusebius of Caesarea, Ecclesiastical History 1.13, who claims to have translated the letters from Syriac from the archives of Edessa; expanded version in the Syriac Doctrine of Addai (c. 400). The decree attributed to Pope Gelasius (6th century) declared them apocryphal. No historian regards them as authentic.
स्रोत: Eusebio de Cesarea. Historia eclesiástica 3.39 (testimonio de Papías sobre Marcos y Mateo) y 6.12 (Serapión de Antioquía sobre el Evangelio de Pedro), c. 325. Trad. esp. Argimiro Velasco Delgado, BAC, Madrid.
शिक्षाएँ
शिक्षाएँ
वे अवधारणाएँ जो उनके चिंतन को रूप देती हैं, उनके संदर्भ में समझाई गई।
The kingdom of Godreino-de-dios
A concept of Second Temple Judaism (Daniel, psalms, synagogue prayers) that Jesus makes the core of his message.
स्रोत: Ehrman, Bart D. Jesus: Apocalyptic Prophet of the New Millennium. Oxford University Press, Nueva York, 1999.
Abba: God as fatherabba
The basis of Christian prayer and of the later Trinitarian theology of sonship.
स्रोत: Meier, John P. A Marginal Jew: Rethinking the Historical Jesus. 5 vols. Doubleday / Yale University Press, Nueva York y New Haven, 1991–2016 (trad. esp.: Un judío marginal, Verbo Divino).
Love of enemiesamor-a-los-enemigos
Ethical core of the Sermon on the Mount (Matthew 5–7) and the Sermon on the Plain (Luke 6), deriving from the Q source.
स्रोत: Robinson, James M., Hoffmann, Paul y Kloppenborg, John S. (eds.). The Critical Edition of Q. Fortress Press / Peeters, Mineápolis y Lovaina, 2000. ISBN 9780800631499.
The parablesparabolas
A Jewish wisdom genre reworked as proclamation of the kingdom; the Gospel of Thomas preserves independent versions of several of them.
स्रोत: Funk, Robert W., Hoover, Roy W. y The Jesus Seminar. The Five Gospels: The Search for the Authentic Words of Jesus. Macmillan, Nueva York, 1993.
The Son of Manhijo-del-hombre
A Christological title of Jewish apocalyptic origin, practically abandoned after the gospels.
स्रोत: Theissen, Gerd y Merz, Annette. Der historische Jesus: Ein Lehrbuch. Vandenhoeck & Ruprecht, Gotinga, 1996 (trad. esp.: El Jesús histórico, Sígueme, Salamanca, 1999).
Messiah and Christmesias
A concept of Second Temple Judaism that became the central title of Christian faith.
स्रोत: Fredriksen, Paula. Jesus of Nazareth, King of the Jews: A Jewish Life and the Emergence of Christianity. Alfred A. Knopf, Nueva York, 1999.
साधना-शिविर
साधना-शिविर और केंद्र
उनकी शिक्षा से जुड़े स्थान और समागम। हम आपको उनके आयोजकों से जोड़ते हैं।
Manresa, Barcelona · España
Cova de Sant Ignasi: Spiritual Exercises in Manresa
Centre d'Espiritualitat Cova de Sant Ignasi (Compañía de Jesús)
In a cave above the Cardoner river at Manresa, Ignatius of Loyola spent long months in prayer in 1522 and 1523 and there conceived his Spiritual Exercises, a method of contemplation centred on the life of Jesus that is still practised worldwide. The site is now a Jesuit spirituality centre offering silent prayer retreats, courses of the Exercises and visits, and it is the goal of the Ignatian Way that sets out from Loyola. It is one of the most established paths in the Christian tradition for contemplating the Gospels in retreat, open to people of any background.
Taizé, Borgoña · Francia
Taizé Community
Communauté de Taizé
Taizé is an ecumenical monastic community founded by Brother Roger in a small Burgundy village, where brothers from different Christian confessions live together. Every week it welcomes thousands of young people, as well as adults and families, to share common prayer three times a day, with its simple, repetitive chants, reflection on biblical texts in small groups and community life. Far from proselytism, its approach centres on the Gospel and on what the community calls a pilgrimage of trust on earth, which also continues in European youth meetings held in different cities.
Jerusalén, Belén, Nazaret, Cafarnaún y otros santuarios · Israel y Palestina
The Holy Land with the Franciscan Custody
Custodia de Tierra Santa (Custodia Terrae Sanctae)
Since the fourteenth century, the Franciscans of the Custody of the Holy Land have looked after many of the places linked to the life of Jesus of Nazareth: the Holy Sepulchre in Jerusalem, the Basilica of the Nativity in Bethlehem, the Basilica of the Annunciation in Nazareth and Capernaum by the Sea of Galilee. Its website brings together information on pilgrimage, visiting each shrine and services for pilgrims, such as the office that coordinates group celebrations and a Christian information centre in Jerusalem. It is the historical reference for visiting the settings of the Gospels, whatever one's confession.
वीडियो
वीडियो
रिकॉर्डिंग, साक्षात्कार और वृत्तचित्र। वीडियो YouTube से चलते हैं; वे यहाँ संग्रहीत नहीं हैं।
13. The Historical Jesus
व्याख्यान· EN· 2009· 52 min
YaleCoursesआधिकारिक चैनल
6. The Gospel of Mark
व्याख्यान· EN· 2009· 45 min
YaleCoursesआधिकारिक चैनल
8. The Gospel of Thomas
व्याख्यान· EN· 2009· 50 min
YaleCoursesआधिकारिक चैनल
Jesus and the Historian
व्याख्यान· EN· 2015· 82 min
Bart D. Ehrmanआधिकारिक चैनल
Elaine Pagels - What do "secret gospels" suggest about Jesus and his teaching?
व्याख्यान· EN· 2019· 81 min
Kaufman Interfaith Instituteआधिकारिक चैनल
Conferencia Antonio Piñero: 1-La discusión moderna sobre la existencia de Jesús de Nazaret
व्याख्यान· ES· 2024· 64 min
Zamora Inquieta (ZINQ)आधिकारिक चैनल
Conferencia Antonio Piñero: 2-El trágico final de Jesús. ¿Quién mató a Jesús y por qué?
व्याख्यान· ES· 2024· 79 min
Zamora Inquieta (ZINQ)आधिकारिक चैनल
Los esenios, la comunidad de Qumrán y las sectas en el judaísmo | Adolfo Roitman
व्याख्यान· ES· 2015· 53 min
Fundación Juan Marchआधिकारिक चैनल
Auf der Suche nach dem historischen Jesus
व्याख्यान· DE· 2015· 86 min
Worthausआधिकारिक चैनल
New Fieldwork at Hinton St Mary, Dorset: The Mosaic in Context
व्याख्यान· EN· 2023· 64 min
Royal Archaeological Instituteआधिकारिक चैनल
PBS Frontline From Jesus to Christ The First Christians Part I
वृत्तचित्र· EN· 1998· 111 min
Flippant
चित्रशाला
चित्रशाला
सत्यापित लाइसेंस वाले चित्र। प्रत्येक में उसके रचयिता और श्रेय का उल्लेख सुरक्षित है।
पांडुलिपियाँ
पांडुलिपियाँ
पांडुलिपि-साक्ष्य और प्राचीन पाठ, उनके संरक्षक और अध्ययन की शर्तों सहित।
GRC · Uncial griega · s. II (el primer editor lo fechó en 100–150; dataciones posteriores llegan hasta c. 200)
Papiro Rylands 457 (P52)
- संरक्षित पाठ-साक्ष्य
- Fragmento de códice de papiro de 8,9 × 6,0 cm
- संरक्षक
- John Rylands Library, Universidad de Mánchester · P. Ryl. Gr. 457
- डिजिटलीकरण
- www.digitalcollections.manchester.ac.uk/view/MS-…
GRC · Uncial griega · s. IV (mediados)
Codex Sinaiticus
- संरक्षित पाठ-साक्ष्य
- Códice de pergamino; unos 400 folios conservados de los aproximadamente 730 originales
- संरक्षक
- British Library (la mayor parte); partes en Leipzig, San Petersburgo y el Sinaí · British Library, Add MS 43725
- डिजिटलीकरण
- codexsinaiticus.org/en/…
COP · Copto (sahídico) · c. 350 (copia)
Códice II de Nag Hammadi
- संरक्षित पाठ-साक्ष्य
- Códice de papiro encuadernado en cuero
- संरक्षक
- Museo Copto, El Cairo · NHC II
COP · Copto (sahídico) · s. V (copia)
Papyrus Berolinensis 8502 (Códice de Berlín)
- संरक्षित पाठ-साक्ष्य
- Códice de papiro; faltan las páginas 1–6 y 11–14 del Evangelio de María
- संरक्षक
- Ägyptisches Museum und Papyrussammlung, Berlín · P. Berol. 8502
संबंध
संबंध
प्रभाव, शिष्यत्व और वैचारिक निकटता। प्रमाणित संबंध को विश्लेषण से पहचानी गई समानता से अलग दर्शाया गया है।
इनसे प्रभावित
Juan el Bautista
Jesus was baptised by John and probably belonged to his circle before beginning his own preaching; Josephus documents John independently (Antiquities 18.116–119).
प्रमाणित संबंध
इन्हें प्रभावित किया
Pablo de Tarso
Paul did not know Jesus in life, but his letters (c. 50–58) are the first Christian documents and shaped the interpretation of his death and resurrection.
प्रमाणित संबंध
इन्हें प्रभावित किया
Francis made the literal imitation of Jesus's poor life according to the gospels the rule of his order; his biographers narrate the stigmata as identification with the Crucified.
प्रमाणित संबंध
इन्हें प्रभावित किया
In the Masnavi, Jesus (Isa) frequently appears as a figure of the spirit and of the power to heal, following the Qur'anic and Sufi tradition.
प्रमाणित संबंध
इनसे मिलते-जुलते विचार
Siddhartha Gautama, the Buddha
Since the nineteenth century their teachings on renunciation, compassion and love of enemies have been compared; there is no documented historical link between them.
विश्लेषण से पहचानी गई समानता
अन्य प्रविष्टियों से जुड़ा
- John of the Cross · इनसे प्रभावित
- Siddhartha Gautama, the Buddha · इनसे मिलते-जुलते विचार
- Francis of Assisi · इनसे प्रभावित
- Simone Weil · इनसे प्रभावित
- Catherine of Siena · इनसे प्रभावित
- Leo Tolstoy · इनसे प्रभावित
- Martin Buber · इनसे मिलते-जुलते विचार
- Osho · इनसे प्रभावित
- Alice A. Bailey · इनसे प्रभावित
- Meher Baba · इनसे मिलते-जुलते विचार
- Socrates · इनसे मिलते-जुलते विचार
- Diogenes of Sinope · इनसे मिलते-जुलते विचार
- Fyodor Dostoevsky · इनसे प्रभावित
- Julian of Norwich · इनसे प्रभावित
- Rudolf Steiner · इनसे प्रभावित
- Rabia al-Adawiyya · इनसे मिलते-जुलते विचार
- Ramakrishna · इनसे प्रभावित
- Kahlil Gibran · इनसे प्रभावित
- Meister Eckhart · इनसे प्रभावित
- Paramahansa Yogananda · इनसे प्रभावित
- Sri Yukteswar · इनसे प्रभावित
- Augustine of Hippo · इनसे प्रभावित
- Al-Hallaj · इनसे मिलते-जुलते विचार
- Pierre Teilhard de Chardin · इनसे प्रभावित
- Confucius · इनसे मिलते-जुलते विचार
स्रोत
स्रोत
इस प्रविष्टि के लिए देखे गए ग्रंथ-सूची और सूचीपत्र।
- Wikidata, entidad Q302 «Jesus / Jesús de Nazaret» (346 enlaces entre wikis; P31: figura religiosa y personaje bíblico, no Q5). Registra como nacimiento -7, -5 y -2, y como muerte el 7 de abril de 30 y el 3 de abril de 33; lugares de nacimiento Belén (Q5776) y Nazaret; nombre nativo ישו.
- Nestle, Eberhard y Erwin; Aland, Barbara y Kurt, et al. (eds.). Novum Testamentum Graece, 28.ª ed. Deutsche Bibelgesellschaft, Stuttgart, 2012; y Holmes, Michael W. (ed.). The Greek New Testament: SBL Edition. Society of Biblical Literature / Logos, 2010 (texto griego citado, CC BY 4.0).
- Meier, John P. A Marginal Jew: Rethinking the Historical Jesus. 5 vols. Doubleday / Yale University Press, Nueva York y New Haven, 1991–2016 (trad. esp.: Un judío marginal, Verbo Divino).
- Sanders, E. P. The Historical Figure of Jesus. Allen Lane / Penguin, Londres, 1993 (trad. esp.: La figura histórica de Jesús, Verbo Divino, 2000).
- Theissen, Gerd y Merz, Annette. Der historische Jesus: Ein Lehrbuch. Vandenhoeck & Ruprecht, Gotinga, 1996 (trad. esp.: El Jesús histórico, Sígueme, Salamanca, 1999).
- Ehrman, Bart D. Jesus: Apocalyptic Prophet of the New Millennium. Oxford University Press, Nueva York, 1999.
- Flavio Josefo, Antigüedades judías 18.63–64 (Testimonium Flavianum) y 20.200, c. 93–94; Tácito, Anales 15.44, c. 116. Ediciones de la Loeb Classical Library (Harvard University Press).
- Robinson, James M., Hoffmann, Paul y Kloppenborg, John S. (eds.). The Critical Edition of Q. Fortress Press / Peeters, Mineápolis y Lovaina, 2000. ISBN 9780800631499.
- Meyer, Marvin (ed.). The Nag Hammadi Scriptures: The International Edition. HarperOne, Nueva York, 2007. ISBN 9780060523787.
- Ehrman, Bart D. y Pleše, Zlatko. The Apocryphal Gospels: Texts and Translations. Oxford University Press, Nueva York, 2011. ISBN 9780199732104.
- Santos Otero, Aurelio de (ed.). Los Evangelios apócrifos. Biblioteca de Autores Cristianos, Madrid, 1956 (ed. bilingüe; reed. 2009, ISBN 9788422014096).
- Piñero, Antonio, Montserrat Torrents, José y García Bazán, Francisco (eds.). Textos gnósticos. Biblioteca de Nag Hammadi. 3 vols. Trotta, Madrid, 1997–2000 (vol. II: Evangelios, hechos, cartas).
- Kasser, Rodolphe, Meyer, Marvin y Wurst, Gregor (eds.). The Gospel of Judas from Codex Tchacos. National Geographic, Washington, 2006. ISBN 9781426200427.
- King, Karen L. The Gospel of Mary of Magdala: Jesus and the First Woman Apostle. Polebridge Press, Santa Rosa, 2003. ISBN 9780944344583.
- The Holy Bible, King James Version (1611). Project Gutenberg, n.º 10 (y n.º 8040–8043 para los cuatro evangelios). Dominio público.
- James, M. R. (trad.). The Apocryphal New Testament. Clarendon Press, Oxford, 1924.
- Funk, Robert W., Hoover, Roy W. y The Jesus Seminar. The Five Gospels: The Search for the Authentic Words of Jesus. Macmillan, Nueva York, 1993.
- Dunn, James D. G. Jesus Remembered (Christianity in the Making, vol. 1). Eerdmans, Grand Rapids, 2003.
- Inscripción de Poncio Pilato hallada en Cesarea Marítima (1961). L'Année épigraphique 1963, 104. Museo de Israel, Jerusalén.
- Fredriksen, Paula. Jesus of Nazareth, King of the Jews: A Jewish Life and the Emergence of Christianity. Alfred A. Knopf, Nueva York, 1999.
- Metzger, Bruce M. A Textual Commentary on the Greek New Testament. 2.ª ed. Deutsche Bibelgesellschaft / United Bible Societies, Stuttgart, 1994.
- Franklin, Benjamin. Poor Richard's Almanack, Filadelfia, 1736 («God helps them that help themselves»); antecedente en Algernon Sidney, Discourses Concerning Government, 1698.
- Eusebio de Cesarea. Historia eclesiástica 3.39 (testimonio de Papías sobre Marcos y Mateo) y 6.12 (Serapión de Antioquía sobre el Evangelio de Pedro), c. 325. Trad. esp. Argimiro Velasco Delgado, BAC, Madrid.
- Universidad de Mánchester, John Rylands Research Institute and Library. Papiro Rylands P52 (P. Ryl. Gr. 457), fragmento del Evangelio de Juan (18:31–33, 37–38), 8,9 × 6,0 cm; Manchester Digital Collections.
- Robinson, James M. (ed.). The Nag Hammadi Library in English. 3.ª ed. HarperCollins, San Francisco, 1988 (relato del hallazgo de 1945 en la introducción).
- British Library. «Codex Sinaiticus», ficha de la colección (Add MS 43725) y Codex Sinaiticus Project.
- Tomás de Celano. Vita prima sancti Francisci (c. 1228–1229). Trad. esp. en San Francisco de Asís: Escritos, biografías, documentos de la época, ed. J. A. Guerra, BAC, Madrid.
- Rumi, Jalal al-Din. The Mathnawí of Jalálu'ddín Rúmí. Ed. y trad. R. A. Nicholson, 8 vols., E. J. W. Gibb Memorial / Luzac, Londres, 1925–1940.
- Pelikan, Jaroslav. The Christian Tradition: A History of the Development of Doctrine. Vol. 1: The Emergence of the Catholic Tradition (100–600). Chicago: University of Chicago Press, 1971 (formación de la cristología y de la doctrina trinitaria hasta Nicea y Calcedonia).
- El Corán, azoras 3:45–59, 4:157–158, 5:116–117 y 19:16–36 (Jesús/ʿĪsā, hijo de María). Trad. inglesa de Marmaduke Pickthall, The Meaning of the Glorious Koran. Nueva York: Alfred A. Knopf, 1930.
- Smith, Morton. Clement of Alexandria and a Secret Gospel of Mark. Cambridge (Mass.): Harvard University Press, 1973.
- Horner, George (trad.). Pistis Sophia. Introducción de Francis Legge. Londres: Society for Promoting Christian Knowledge, 1924. Project Gutenberg, n.º 76266.
- Bell, H. Idris y Skeat, T. C. Fragments of an Unknown Gospel and Other Early Christian Papyri. Londres: British Museum, 1935 (editio princeps del Papiro Egerton 2).
- Wikisource (en). «The Apocryphal New Testament (1924)», transcripción de M. R. James, The Apocryphal New Testament, Oxford, Clarendon Press, 1924, con una página por texto.
- Wikisource: «Biblia Reina-Valera 1909» (es, una subpágina por capítulo) y «Bible (American Standard)» (en, American Standard Version, 1901).
- अधिकार-धारक
- Textos antiguos en dominio público; cada traducción y edición crítica pertenece a su traductor o editorial
पुष्टि की प्रतीक्षा में
जो यह प्रविष्टि अभी तक निश्चित नहीं कर सकी है। हम उसे भर देने के बजाय कह देना बेहतर समझते हैं।
- Fechas: nacimiento c. 6–4 a. C. (se ha adoptado 5 a. C., aproximado) y muerte en 30 (o 33) d. C.; Wikidata registra -7, -5, -2 y los días 7 de abril de 30 y 3 de abril de 33. La elección del 30 sigue la opinión mayoritaria, no un dato cierto.
- Wikidata clasifica a Q302 como figura religiosa y personaje bíblico, no como ser humano (P31=Q5); se ha usado igualmente como identificador.
- Custodio actual del Códice Tchacos (Evangelio de Judas): según lo publicado, debía entregarse al Museo Copto de El Cairo; no se ha podido confirmar su paradero ni signatura, por lo que no se ha incluido en «manuscripts».
- El sitio del Museo Copto de El Cairo no respondía el 2026-10-23; no se ha podido comprobar si existe digitalización pública del Códice II de Nag Hammadi.
- No se ha localizado en Open Library un ISBN verificable para la Lutherbibel ni para la Bible de Jérusalem (Cerf); faltan ediciones alemana, italiana, rusa, árabe e hindi con ISBN de los evangelios.
- Evangelio de Pedro y Evangelio de la infancia de Tomás: falta una edición española con ISBN distinta de la antología de Santos Otero.
- Programas de afiliación: ninguno verificado (Trotta, BAC, Desclée, Oxford University Press no publican uno accesible). Lista vacía.
- El documental de Frontline «From Jesus to Christ» solo se ha encontrado en subidas de terceros; buscar una versión oficial de PBS insertable.
- Sala de lectura, evangelios canónicos en español: se registra la Reina-Valera 1909 (Wikisource, una subpágina por capítulo). La traducción de Félix Torres Amat (m. 1847; ed. de 1836) también está en Wikisource como página única por evangelio, con sus notas, en https://es.wikisource.org/wiki/La_Sagrada_Biblia_(XIII)/Mateo (y /Marcos, /Lucas, /Juan; capítulos «CAPÍTULO II…», split «inline»); no se registra porque la sala admite un solo texto por obra e idioma.
- Sala de lectura en inglés: se registra la King James Version (Wikisource, edición de Oxford de 1772). La American Standard Version (1901) se descartó porque no se ha podido documentar la fecha de muerte del último revisor superviviente, que la guarda de derechos exige.
- Evangelio de Tomás: no existe traducción libre en EE. UU., la UE y España del texto copto completo (hallado en 1945); solo se registran en inglés los fragmentos griegos de Oxirrinco en la traducción de M. R. James (1924). La versión española de Wikisource es anónima y moderna y no se registra.
- Apócrifos en español: las páginas de Wikisource del Evangelio de Pedro, del Pseudo-Mateo y del Evangelio árabe de la infancia no identifican traductor ni edición de origen; se registran con caution:true hasta identificarlo (posiblemente Edmundo González-Blanco, 1934, que no sería libre en EE. UU. hasta 2030).
- Sin texto libre para la sala de lectura: Evangelio de María, de Felipe, de Judas, fuente Q y textos de Nag Hammadi (traducciones posteriores a 1945); también los fragmentos judeocristianos (Hebreos, Ebionitas, Nazarenos, Egipcios), que James 1924 reúne en una sola página compartida que el importador no puede separar.
2026-10-23 को शोधित