A | B | C | D | E | F | G | H | CH | I | J | K | L | M | N | O | P | Q | R | S | T | U | V | W | X | Y | Z | 0 | 1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9
John the Baptist | |
|---|---|
 Saint John the Baptist, a 1540 painting by Titian | |
| Born | c. 1st century BC[1] Herodian Tetrarchy, Roman Empire |
| Died | c. AD 30[2][3][4][5][6] Machaerus, Herodian Tetrarchy, Roman Empire |
| Venerated in | Christianity (all denominations which venerate saints), Islam, Druze faith,[7] Baháʼí faith, Mandaeism |
| Canonized | Pre-Congregation |
| Major shrine | |
| Feast | |
| Attributes | Camel-skin robe, cross, lamb, scroll with words "Ecce Agnus Dei-", platter with own head, pouring water from hands or scallop shell |
| Patronage | See Commemoration |
John the Baptist[note 1] (c. 1st century BC – c. AD 30) was a Jewish preacher active in the area of the Jordan River in the early 1st century AD.[19][20] He is also known as Saint John the Forerunner in Eastern Orthodoxy, John the Immerser in some Baptist Christian traditions,[21] Saint John by certain Catholic churches, and Prophet Yahya in Islam. He is sometimes alternatively referred to as John the Baptiser.[22][23][24]
John is mentioned by the Roman Jewish historian Josephus[25] and he is revered as a major religious figure[26] in Christianity, Islam, the Baháʼí faith,[27] the Druze faith, and Mandaeism, the latter in which he is considered to be the final and most vital prophet. He is considered to be a prophet of God by all of the aforementioned faiths, and is honoured as a saint in many Christian denominations. According to the New Testament, John anticipated a messianic figure greater than himself,[28] and the Gospels portray John as the precursor or forerunner of Jesus.[29] According to the Gospel of Matthew, Jesus himself identifies John as "Elijah who is to come",[30] which is a direct reference to the Book of Malachi (Malachi 4:5),[31] as confirmed by the angel who announced John's birth to his father, Zechariah.[32] According to the Gospel of Luke, John and Jesus were relatives.[33][34]
Some scholars maintain that John belonged to the Essenes, a semi-ascetic Jewish sect who expected a messiah and practised ritual baptism.[35][36] John used baptism as the central symbol or sacrament[37] of his pre-messianic movement. Most biblical scholars agree that John baptized Jesus,[38][39] and several New Testament accounts report that some of Jesus's early followers had previously been followers of John.[40] According to the New Testament, John was sentenced to death and subsequently beheaded by Herod Antipas around AD 30 after John rebuked him for divorcing his wife Phasaelis and then unlawfully wedding Herodias, the wife of his brother Herod Philip I. Josephus also mentions John in the Antiquities of the Jews and states that he was executed by order of Herod Antipas in the fortress at Machaerus.[41]
Followers of John existed well into the 2nd century AD, and some proclaimed him to be the Messiah awaited by Jews.[42] In modern times, the followers of John the Baptist are the Mandaeans, an ancient ethnoreligious group who believe that he is their greatest and final prophet.[43][44] In the Roman martyrology, apart from Jesus and the Virgin Mary, John is the only saint whose birth and death are both commemorated.[45]
Gospel narratives
John the Baptist is mentioned in all four canonical Gospels and the non-canonical Gospel of the Nazarenes. The Synoptic Gospels (Mark, Matthew and Luke) describe John baptising Jesus; in the Gospel of John this is inferred by many to be referred to in John 1:32.[46][47]
In Mark
The Gospel of Mark introduces John as a fulfillment of a prophecy from the Book of Isaiah (in fact, a conflation of texts from Isaiah, Malachi and Exodus)[48] about a messenger being sent ahead, and a voice crying out in the wilderness. John is described as wearing clothes of camel's hair, and living on locusts and wild honey. John proclaims baptism of repentance for the forgiveness of sin, and says another will come after him who will not baptize with water, but with the Holy Spirit.
Jesus comes to John, and is baptized by him in the river Jordan. The account describes how, as he emerges from the water, Jesus sees the heavens open and the Holy Spirit descends on him "like a dove", and he hears a voice from heaven that says, "You are my Son, the Beloved; with you I am well pleased".[49]
Later in the gospel there is an account of John's death. It is introduced by an incident where the Tetrarch Herod Antipas, hearing stories about Jesus, imagines that this is John the Baptist raised from the dead. It then explains that John had rebuked Herod for marrying Herodias, the ex-wife of his brother (named here as Philip). Herodias demands his execution, but Herod, who "liked to listen" to John, is reluctant to do so because he fears him, knowing he is a "righteous and holy man".
The account then describes how Herodias's unnamed daughter dances before Herod, who is pleased and offers her anything she asks for in return. When the girl asks her mother what she should request, she is told to demand the head of John the Baptist. Reluctantly, Herod orders the beheading of John, and his head is delivered to her, at her request, on a plate. John's disciples take the body away and bury it in a tomb.[50]
The Gospel refers to Antipas as "King"[51] and the ex-husband of Herodias is named as Philip, but he is known to have been called Herod.[52] Although the wording clearly implies the girl was the daughter of Herodias, many texts describe her as "Herod's daughter, Herodias". Since these texts are early and significant and the reading is 'difficult', many scholars see this as the original version, altered in later versions and in Matthew and Luke.[52][53][54] Josephus says that Herodias had a daughter by the name of Salome.[55]
Scholars have speculated about the origins of the story. Since it shows signs of having been composed in Aramaic, which Mark apparently did not speak, he is likely to have got it from a Palestinian source.[56] There are a variety of opinions about how much actual historical material it contains, especially given the alleged factual errors.[57] Many scholars have seen the story of John arrested, executed, and buried in a tomb as a conscious foreshadowing of the fate of Jesus.[58]
In Matthew
The Gospel of Matthew account begins with the same modified quotation from Isaiah,[59] moving the Malachi and Exodus material to later in the text, where it is quoted by Jesus.[60] The description of John is possibly taken directly from Mark ("clothing of camel's hair with a leather belt around his waist, and his food was locusts and wild honey"), along with the proclamation that one was coming who would baptize with the Holy Spirit "and fire".[61] The book of Matthew next has Jesus coming to John to be baptized, but John objects because he is not worthy because Jesus is the one that brings the baptism in the Spirit.[62]
Unlike Mark, Matthew describes John as critical of Pharisees and Sadducees and as preaching "the kingdom of heaven is at hand" and a "coming judgment".
Matthew shortens the account of the beheading of John, and adds two elements: that Herod Antipas wants John dead, and that the death is reported to Jesus by his disciples.[63] Matthew's approach is to shift the focus away from Herod and onto John as a prototype of Jesus. Where Mark has Herod killing John reluctantly and at Herodias' insistence, Matthew describes him as wanting John dead.[64]
In Luke and Acts
The Gospel of Luke adds an account of John's infancy, introducing him as the miraculous son of Zechariah, an old priest, and his wife Elizabeth, who was past menopause and therefore unable to have children.[65][66][67] According to this account, the birth of John was foretold by the angel Gabriel to Zechariah while he was performing his functions as a priest in the temple of Jerusalem. Since he is described as a priest of the course of Abijah and Elizabeth as one of the daughters of Aaron,[68] this would make John a descendant of Aaron on both his father's and mother's side.[69] On the basis of this account, the Catholic as well as the Anglican and Lutheran liturgical calendars placed the feast of the Nativity of John the Baptist on 24 June, six months before Christmas.[70]
Elizabeth is described as a "relative" of Mary the mother of Jesus, in Luke 1:36.[71] There is no mention of a family relationship between John and Jesus in the other Gospels, and Raymond E. Brown has described it as "of dubious historicity".[72] Géza Vermes has called it "artificial and undoubtedly Luke's creation".[73] The many similarities between the Gospel of Luke story of the birth of John and the Old Testament account of the birth of Samuel suggest that Luke's account of the annunciation and birth of Jesus are modeled on that of Samuel.[74]
Post-nativity
Unique to the Gospel of Luke, John the Baptist explicitly teaches charity, baptizes tax-collectors, and advises soldiers.
The text briefly mentions that John is imprisoned and later beheaded by Herod, but the Gospel of Luke lacks the story of a step-daughter dancing for Herod and requesting John's head.
The Book of Acts portrays some disciples of John becoming followers of Jesus,[75] a development not reported by the gospels except for the early case of Andrew, Simon Peter's brother.[76]
In the Gospel of John
The fourth gospel describes John the Baptist as "a man sent from God" who "was not the light", but "came as a witness, to bear witness to the light, so that through him everyone might believe".[77] John confirms that he is not the Christ nor Elijah nor 'the prophet' when asked by Jewish priests and Pharisees; instead, he described himself as the "voice of one crying in the wilderness".[78]
Upon literary analysis, it is clear that John is the "testifier and confessor par excellence", particularly when compared to figures like Nicodemus.[79]
Jesus's baptism is implied but not depicted. Unlike the other gospels, it is John himself who testifies to seeing "the Spirit come down from heaven like a dove and rest on him". John explicitly announces that Jesus is the one "who baptizes with the Holy Spirit" and John even professes a "belief that he is the Son of God" and "the Lamb of God".
The Gospel of John reports that Jesus' disciples were baptizing and that a debate broke out between some of the disciples of John and another Jew about purification.[80] In this debate John argued that Jesus "must become greater," while he (John) "must become less."[81][82]
The Gospel of John then points out that Jesus' disciples were baptizing more people than John.[83] Later, the Gospel relates that Jesus regarded John as "a burning and shining lamp, and you were willing to rejoice for a while in his light".[84]
Comparative analysis
All four Gospels start Jesus' ministry in association with the appearance of John the Baptist.[85] Simon J. Joseph has argued that the Gospel demotes the historical John by depicting him only as a prophetic forerunner to Jesus whereas his ministry actually complemented Jesus'.[86]
The prophecy of Isaiah
Although the Gospel of Mark implies that the arrival of John the Baptist is the fulfilment of a prophecy from the Book of Isaiah, the words quoted ("I will send my messenger ahead of you, who will prepare your way – a voice of one calling in the wilderness, 'Prepare the way for the Lord, make straight paths for him.'") are actually a composite of texts from Isaiah, Malachi and the Book of Exodus. (Matthew and Luke drop the first part of the reference.)[48]
Baptism of Jesus
The gospels differ on the details of the Baptism. In Mark and Luke, Jesus himself sees the heavens open and hears a voice address him personally, saying, "You are my dearly loved son; you bring me great joy". They do not clarify whether others saw and heard these things. Although other incidents where the "voice came out of heaven" are recorded in which, for the sake of the crowds, it was heard audibly, John did say in his witness that he did see the spirit coming down "out of heaven" (John 12:28–30, John 1:32).
In Matthew, the voice from heaven does not address Jesus personally, saying instead "This is my beloved son, in whom I am well pleased."
In the Gospel of John, John the Baptist himself sees the spirit descend as a dove, testifying about the experience as evidence of Jesus's status.
John's knowledge of Jesus
John's knowledge of Jesus varies across gospels. In the Gospel of Mark, John preaches of a coming leader, but shows no signs of recognizing that Jesus is this leader. In Matthew, however, John immediately recognizes Jesus and John questions his own worthiness to baptize Jesus. In both Matthew and Luke, John later dispatches disciples to question Jesus about his status, asking "Are you he who is to come, or shall we look for another?" In Luke, John is a familial relative of Jesus whose birth was foretold by Gabriel. In the Gospel of John, John the Baptist himself sees the spirit descend like a dove and he explicitly preaches that Jesus is the Son of God.
John and Elijah
The Gospels vary in their depiction of John's relationship to Elijah. Matthew and Mark describe John's attire in a way reminiscent of the description of Elijah in 2 Kings 1:8, who also wore a garment of hair and a leather belt. In Matthew, Jesus explicitly teaches that John is "Elijah who was to come" (Matthew 11:14 – see also Matthew 17:11–13); many Christian theologians have taken this to mean that John was Elijah's successor. In the Gospel of John, John the Baptist explicitly denies being Elijah. In the annunciation narrative in Luke, an angel appears to Zechariah, John's father, and tells him that John "will turn many of the sons of Israel to the Lord their God," and that he will go forth "in the spirit and power of Elijah."[87]
The following comparison table is primarily based on the New International Version (NIV) English translation of the New Testament.[88] The account of Flavius Josephus in Antiquities of the Jews was translated by William Whiston.[89]
| Matthew | Mark | Luke–Acts | John | Josephus | |
|---|---|---|---|---|---|
| Prologue | Luke 1:5–80 | John 1:6–18 | |||
| Ministry | Matthew 3:1–17
|
Mark 1:4–11
|
Luke 3:1–22; Acts 1:5, 1:21–22, 10:37–38, 11:16, 13:24–25, 18:25, 19:3–4
|
John 1:19–42, 3:22–36, 4:1
|
Jewish Antiquities 18. 5. 2.
|
| Prison | Matthew 11:2–7, 14:6–12
|
Mark 1:14, 6:17–29
|
Luke 3:19–20, 7:18–25, 9:9
|
John 3:24
|
Jewish Antiquities 18. 5. 2.
|
| Epilogue | Matthew 14:1–6
|
Mark 6:14–16
|
Luke 9:7–9
|
John 5:30–38
John 10:40–42
|
Jewish Antiquities 18. 5. 2.
|
In Josephus's Antiquities of the Jews
An account of John the Baptist is found in all extant manuscripts of the Antiquities of the Jews (book 18, chapter 5, 2) by Flavius Josephus (37–100):[90]
Now some of the Jews thought that the destruction of Herod's army came from God, and that very justly, as a punishment of what he did against John, that was called the Baptist: for Herod slew him, who was a good man, and commanded the Jews to exercise virtue, both as to righteousness towards one another, and piety towards God, and so to come to baptism; for that the washing would be acceptable to him, if they made use of it, not in order to the putting away of some sins , but for the purification of the body; supposing still that the soul was thoroughly purified beforehand by righteousness. Now when others came in crowds about him, for they were very greatly moved by hearing his words, Herod, who feared lest the great influence John had over the people might put it into his power and inclination to raise a rebellion, (for they seemed ready to do any thing he should advise,) thought it best, by putting him to death, to prevent any mischief he might cause, and not bring himself into difficulties, by sparing a man who might make him repent of it when it would be too late. Accordingly he was sent a prisoner, out of Herod's suspicious temper, to Macherus, the castle I before mentioned, and was there put to death. Now the Jews had an opinion that the destruction of this army was sent as a punishment upon Herod, and a mark of God's displeasure to him.[91]
According to this passage, the execution of John was blamed for the defeat Herod suffered. Some have claimed that this passage indicates that John died near the time of the destruction of Herod's army in AD 36. However, in a different passage, Josephus states that the end of Herod's marriage with Aretas's daughter (after which John was killed) was only the beginning of hostilities between Herod and Aretas, which later escalated into the battle.[92]
Biblical scholar John Dominic Crossan differentiates between Josephus's account of John and Jesus, saying, "John had a monopoly, but Jesus had a franchise." To get baptized, Crossan writes, a person went only to John; to stop the movement one only needed to stop John (therefore his movement ended with his death). Jesus invited all to come and see how he and his companions had already accepted the government of God, entered it and were living it. Such a communal praxis was not just for himself, but could survive without him, unlike John's movement.[93]
Relics
Matthew 14:12 records that "his disciples came and took away John's body and buried it."[94] Theologian Joseph Benson refers to a belief that they managed to do so because "it seems that the body had been thrown over the prison walls, without burial, probably by order of Herodias."[95]
Zdroj:https://en.wikipedia.org?pojem=John_the_Baptist
Text je dostupný za podmienok Creative Commons Attribution/Share-Alike License 3.0 Unported; prípadne za ďalších podmienok. Podrobnejšie informácie nájdete na stránke Podmienky použitia.
Antropológia
Aplikované vedy
Bibliometria
Dejiny vedy
Encyklopédie
Filozofia vedy
Forenzné vedy
Humanitné vedy
Knižničná veda
Kryogenika
Kryptológia
Kulturológia
Literárna veda
Medzidisciplinárne oblasti
Metódy kvantitatívnej analýzy
Metavedy
Metodika
Text je dostupný za podmienok Creative
Commons Attribution/Share-Alike License 3.0 Unported; prípadne za ďalších
podmienok.
Podrobnejšie informácie nájdete na stránke Podmienky
použitia.
www.astronomia.sk | www.biologia.sk | www.botanika.sk | www.dejiny.sk | www.economy.sk | www.elektrotechnika.sk | www.estetika.sk | www.farmakologia.sk | www.filozofia.sk | Fyzika | www.futurologia.sk | www.genetika.sk | www.chemia.sk | www.lingvistika.sk | www.politologia.sk | www.psychologia.sk | www.sexuologia.sk | www.sociologia.sk | www.veda.sk I www.zoologia.sk