Canonical Gospel in the context of "Jesus predicts his betrayal"

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⭐ Core Definition: Canonical Gospel

Gospel originally meant the Christian message ("the gospel"), but in the second century AD the term euangélion (Koine Greek: εὐαγγέλιον, lit.'good news', from which the English word originated as a calque) came to be used also for the books in which the message was reported. In this sense a gospel can be defined as a loose-knit, episodic narrative of the words and deeds of Jesus, culminating in his trial and death, and concluding with various reports of his post-resurrection appearances.

The Gospels are commonly seen as literature that is based on oral traditions, Christian preaching, and Old Testament exegesis with the consensus being that they are a variation of Greco-Roman biography; similar to other ancient works such as Xenophon's Memoirs of Socrates. They are meant to convince people that Jesus was a charismatic miracle-working holy man, providing examples for readers to emulate. As such, they present the Christian message of the second half of the first century AD, Modern biblical scholars are therefore cautious of relying on the gospels uncritically as historical documents, and although they afford a good idea of Jesus' public career, critical study has largely failed to distinguish his original ideas from those of the later Christian authors, and the focus of research has therefore shifted to Jesus as remembered by his followers, and understanding the Gospels themselves.

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👉 Canonical Gospel in the context of Jesus predicts his betrayal

Jesus predicts his betrayal three times in the New Testament, a narrative which is included in all four Canonical Gospels. This prediction takes place during the Last Supper in Matthew 26:24–25, Mark 14:18–21, Luke 22:21–23, and John 13:21–30.

Before that, in John 6:70, Jesus warns his disciples that one among them is "a devil". In the next verse, the author affirms that Jesus is talking about Judas Iscariot.

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Canonical Gospel in the context of Return of Jesus to Galilee

The Return of Jesus to Galilee is an episode in the life of Jesus which appears in three of the Canonical Gospels: Matthew 4:12, Mark 1:14 and John 4:1–3, 4:43–45. It relates the return of Jesus to Galilee upon the imprisonment of John the Baptist.

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Canonical Gospel in the context of Jesus, King of the Jews

In the New Testament, Jesus is referred to as the King of the Jews, both at the beginning of his life and at the end. In the Koine Hellenic of the New Testament, e.g., in John 19:3, this is written as Basileus ton Ioudaion (βασιλεὺς τῶν Ἰουδαίων).

Both uses of the title lead to dramatic results in the New Testament accounts. In the account of the nativity of Jesus in the Gospel of Matthew, the Biblical Magi who come from the east call Jesus the "King of the Jews", implying that he was the Messiah. This caused Herod the Great to order the Massacre of the Innocents. Towards the end of the accounts of all four canonical Gospels, in the narrative of the Passion of Jesus, the title "King of the Jews" leads to charges against Jesus that result in his crucifixion.

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Canonical Gospel in the context of Triumphal entry into Jerusalem

The triumphal entry into Jerusalem is a narrative in the four canonical Gospels describing the arrival of Jesus in Jerusalem a few days before his crucifixion. This event is celebrated each year by Christians on Palm Sunday.

According to the gospels, Jesus arrived in Jerusalem to celebrate Passover, entering the city riding a donkey. He was greeted by a crowd acclaiming him by waving palm branches and laying cloaks on the ground to honor him. This episode introduces the events of the Passion of Jesus, leading to his crucifixion and resurrection. The event is described in Matthew 21:1–11, Mark 11:1–11, Luke 19:28–44 and John 12:12–19.

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