Gospels in the context of Calque

According to the New Testament, a woven crown of thorns (Ancient Greek: στέφανος ἐξ ἀκανθῶν, romanized: stephanos ex akanthōn or ἀκάνθινος στέφανος, akanthinos stephanos) was placed on the head of Jesus during the events leading up to his crucifixion. It was one of the instruments of the Passion, employed by Jesus' captors both to cause him pain and to mock his claim of authority. It is mentioned in the gospels of Matthew (Matthew 27:29), Mark (Mark 15:17) and John (John 19:2, 19:5), and is often alluded to by the early Church Fathers, such as Clement of Alexandria, Origen and others, along with being referenced in the apocryphal Gospel of Peter.

Since around 400 AD, a relic has been venerated as the crown of thorns. Louis IX acquired it in 1239 from the emperor Baldwin Il, who was financially in debt due to heavy military expenses. Louis IX built the Sainte-Chapelle as a monumental reliquary to house the relic. Transferred to the French National Library during the Revolution of the 18th century, the crown of thorns has been displayed at Notre-Dame de Paris since 1804. The crown is made of reeds, formed into a circle and attached with reed fasteners. On 15 April 2019, it was rescued from a fire and moved to the Louvre Museum. In December of 2024, a ceremony marking the relic's return to Notre Dame Cathedral was led by a procession attended by members of the Equestrian Order of the Holy Sepulchre. Veneration of the crown of thorns takes place every first Friday of the month from 3 pm to 5 pm.

In Christian eschatology, Antichrist, or in broader eschatology, Anti-Messiah, refers to a kind of entity prophesied by the Bible to oppose Jesus Christ and falsely substitute himself as a savior in Christ's place before the Second Coming. The term Antichrist (including one plural form) is found four times in the New Testament, solely in the First and Second Epistle of John. Antichrist is announced as one "who denies the Father and the Son."

The similar term pseudokhristos or "false Christ" is also found in the Gospels. In Matthew (chapter 24) and Mark (chapter 13), Jesus alerts his disciples not to be deceived by the false prophets, who will claim themselves to be the Christ, performing "great signs and wonders". Three other images often associated with Antichrist are the "little horn" in Daniel's final vision, the "man of sin" in Paul the Apostle's Second Epistle to the Thessalonians, and the Beast of the Sea in the Book of Revelation.

A chronology of Jesus aims to establish a timeline for the events of the life of Jesus. Scholars have correlated Jewish and Greco-Roman documents and astronomical calendars with the New Testament accounts to estimate dates for the major events in Jesus's life.

Two main approaches have been used to estimate the year of the birth of Jesus: one based on the accounts in the Gospels of his birth with reference to King Herod's reign, and the other by subtracting his stated age of "about 30 years" when he began preaching. Most scholars, on this basis, assume a date of birth between 6 and 4 BC.

The temptation of Christ is a biblical narrative detailed in the gospels of Matthew, Mark, and Luke. After being baptized by John the Baptist, Jesus was tempted by the devil after 40 days and nights of fasting in the Judaean Desert. At the time, Satan came to Jesus and tried to tempt him. Jesus having refused each temptation, Satan then departed and Jesus returned to Galilee to begin his ministry.

The writer of the Epistle to the Hebrews also refers to Jesus having been tempted "in every way that we are, except without sin".

The Flagellation of Christ, in art sometimes known as Christ at the Column or the Scourging at the Pillar, is an episode from the Passion of Jesus as presented in the Gospels. As such, it is frequently shown in Christian art, in cycles of the Passion or the larger subject of the Life of Christ. Catholic tradition places the Flagellation on the site of the Church of the Flagellation (the second station of the Via Dolorosa in Jerusalem). It is the second Sorrowful Mystery of the Rosary and the sixth station of John Paul II's Scriptural Way of the Cross. The column to which Christ is normally shown to be tied, and the rope, scourge, whip or birch are elements in the Arma Christi. The Basilica di Santa Prassede in Rome is one of the churches claiming to possess the original column or parts of it.

In art, the subject was first depicted as one of a series of Passion scenes, but from the 15th century onwards it was also painted in individual works. The most-discussed single work is the enigmatic Flagellation of Christ on a small panel in Urbino by Piero della Francesca (1455–1460), the precise meaning of which has eluded generations of art historians. At the same time, Christ at the Column or Christ at the Stake developed as an image of Christ alone tied to a column or stake. This was most popular in Baroque sculpture, and also related to the subject, not found in the canonical Gospels, of Christ in the Dungeon. It is often difficult to distinguish between these two subjects, and between Christ at the Column and a Flagellation.

The burial of Jesus refers to the entombment of the body of Jesus after his crucifixion before the eve of the sabbath. This event is described in the New Testament. According to the canonical gospel narratives, he was placed in a tomb by a councillor of the Sanhedrin named Joseph of Arimathea; according to Acts 13:28–29, he was laid in a tomb by "the council as a whole". In art, it is often called the Entombment of Christ.

In textual criticism of the New Testament, the Western text-type is one of the main text types. It is the predominant form of the New Testament text witnessed in the Old Latin and Syriac translations from the Greek, and also in quotations from certain 2nd and 3rd-century Christian writers, including Cyprian, Tertullian and Irenaeus. The Western text had many characteristic features, which appeared in text of the Gospels, Book of Acts, and in Pauline epistles. The Catholic epistles and the Book of Revelation probably did not have a Western form of text. It was named "Western" by Semmler (1725–1791), having originated in early centers of Christianity in the Western Roman Empire.

However, the existence of a singular Western text-type has been criticized by some recent textual critics such as J. Read-Heimerdinger, instead preferring to call the Western text a group of text-types and not as a singular text-type.

The Koine Greek term Ego eimi (Ἐγώ εἰμί, pronounced [eɣó imí]), lit. 'I am' or 'It is I', is an emphatic form of the copulative verb εἰμι that is recorded in the Gospels to have been spoken by Jesus on several occasions to refer to himself not with the role of a verb but playing the role of a name, in the Gospel of John occurring seven times with specific titles. It is connected to the passage in Exodus 3:14 in which God gives his name as אֶהְיֶה אֲשֶׁר אֶהְיֶה‎, Ehyeh Asher Ehyeh, translated most basically as "I am that I am" or "I shall be what I am". These usages have been the subject of significant Christological analysis.

The date of the birth of Jesus is not stated in the gospels or in any historical sources and the evidence is too incomplete to allow for consistent dating. However, most biblical scholars and ancient historians believe that his birth date is around 6 to 4 BC. Two main approaches have been used to estimate the year of the birth of Jesus: one based on the accounts in the Gospels of his birth with reference to King Herod's reign, and the other by subtracting his stated age of "about 30 years" when he began preaching.

Aside from the historiographical approach of anchoring the possible year to certain independently well-documented events mentioned in Matthew and Luke, other techniques used by believers to identify the year of the birth of Jesus have included working backward from the estimation of the start of the ministry of Jesus and assuming that the accounts of astrological portents in the gospels can be associated with certain astronomical alignments or other phenomena.

To be born again, or to experience the new birth, is a phrase, particularly in evangelical Christianity, that refers to a "spiritual rebirth", or a regeneration of the human spirit. In contrast to one's physical birth, being "born again" is distinctly and separately caused by the operation of the Holy Spirit, and it occurs when one is baptized in water (as in John 3:5 and Titus 3:5). While all Christians are familiar with the concept from the Bible, it is a core doctrine of the denominations of the Anabaptist, Moravian, Methodist, Baptist, Plymouth Brethren and Pentecostal churches along with evangelical Christian denominations. These churches stress Jesus's words in the Gospels: "Do not be astonished that I said to you, 'You must be born from above.'" (John 3:7). Their doctrines also hold that to be "born again", and thus "saved", one must have a personal and intimate relationship with Jesus Christ.

The term born again has its origin in the New Testament. In the First Epistle of Peter, the author describes the new birth as taking place from the seed which is the Word of God. In the Gospel of Luke, Jesus himself refers to the Word of God as the seed.

The Lord's Prayer, also known by its incipit Our Father (Greek: Πάτερ ἡμῶν, Latin: Pater Noster), is a central Christian prayer attributed to Jesus. It contains petitions to God focused on God's holiness, will, and kingdom, as well as human needs, with variations across manuscripts and Christian traditions.

Two versions of this prayer are recorded in the gospels: a longer form within the Sermon on the Mount in the Gospel of Matthew, and a shorter form in the Gospel of Luke when "one of his disciples said to him, 'Lord, teach us to pray, as John taught his disciples.'" Scholars generally agree that the differences between the Matthaean and Lucan versions of the Lord's Prayer reflect independent developments from a common source. The first-century text Didache (at chapter VIII) reports a version closely resembling that of Matthew and the modern prayer. It ends with the Minor Doxology.

Bruno Bauer (/ˈbaʊər/; German: [baʊɐ]; 6 September 1809 – 13 April 1882) was a German philosopher, theologian, historian, and biblical critic. A prominent member of the Young Hegelians, he was a radical rationalist critic of the Bible and Christianity. Initially a student of Georg Wilhelm Friedrich Hegel, Bauer became a central figure in the intellectual circles of the Vormärz, the period preceding the Revolutions of 1848. His philosophical work was a major influence on, and target of critique for, Karl Marx and Friedrich Engels, with whom he had a close but tumultuous relationship.

Starting as a right-wing Hegelian, Bauer shifted to the left in 1839, developing a radical critique of religion and the state. He argued that the Christian gospels were not historical records but literary works of the human self-consciousness. His most significant work of this period, The Trumpet of the Last Judgement over Hegel the Atheist and Antichrist (1841), presented Hegel's philosophy as a revolutionary atheism that called for the overthrow of all existing religious and political institutions. Bauer's political thought was a form of republicanism based on the concept of "infinite self-consciousness," an ethical idealism that advocated for the constant transformation of society in pursuit of rational freedom.

Eusebian canons, Eusebian sections or Eusebian apparatus, also known as Ammonian sections, are the system of dividing the four Gospels used between late antiquity and the Middle Ages. The divisions into chapters and verses used in modern texts date only from the 13th and 16th centuries, respectively. The sections are indicated in the margin of nearly all Greek and Latin manuscripts of the Bible, but can be also found in peripheral Bible transmissions as Syriac and Christian Palestinian Aramaic (Codex Sinaiticus Rescriptus) from the 5th to 8th centuries, and in Ethiopian manuscripts until the 14th and 15th centuries, with a few produced as late as the 17th century. These are usually summarized in canon tables at the start of the Gospels. There are about 1165 sections: 355 for Matthew, 235 for Mark, 343 for Luke, and 232 for John; the numbers, however, vary slightly in different manuscripts.

The canon tables were made to create a sense of divinity within the reader’s soul, to understand and reflect upon the various colors and patterns to achieve a higher connection with God.

Clericalism is the application of the formal, church-based leadership or opinion of ordained clergy in matters of the church or in broader political and sociocultural contexts.

Journalist and former priest James Carroll has argued that clericalism was not part of the Gospels. The origins of clericalism are traced to the religious organization of the late Roman Empire, which had converted to Christianity under Constantine the Great. The French politician Léon Gambetta (1838—1882) stated that clericalism was the main opponent in the battle for public freedom from ecclesial power.

Isaiah 40 is the fortieth chapter of the Book of Isaiah in the Hebrew Bible or the Old Testament of the Christian Bible, and the first chapter of the section known as "Deutero-Isaiah" (Isaiah 40-55), dating from the time of the Israelites' exile in Babylon. This book contains the prophecies attributed to the prophet Isaiah, and is one of the Books of the Prophets. Parts of this chapter are cited in all four canonical Gospels of the New Testament.

The Mount of Olives or Mount Olivet (Hebrew: הַר הַזֵּיתִים, romanized: Har ha-Zeitim; Arabic: جبل الزيتون, romanized: Jabal az-Zaytūn; both lit. 'Mount of Olives'; in Arabic also الطور, Aṭ-Ṭūr, 'the Mountain') is a mountain ridge in East Jerusalem, east of and adjacent to Jerusalem's Old City. It is named for the olive groves that once covered its slopes. The southern part of the mount was the Silwan necropolis, attributed to the elite of the ancient Kingdom of Judah. The western slopes of the mount, those facing Jerusalem, have been used as a Jewish cemetery for over 3,000 years and holds approximately 150,000 graves, making it central in the tradition of Jewish cemeteries. Atop the hill lies the Palestinian neighbourhood of At-Tur, a former village that is now part of East Jerusalem.

Several key events in the life of Jesus, as related in the Gospels, took place on the Mount of Olives, and in the Acts of the Apostles it is described as the place from which Jesus ascended to heaven. Because of its association with both Jesus and Mary, the mount has been a site of Christian worship since ancient times and is today a major site of pilgrimage.