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The event (or events – see discussion below) is reported in Matthew 26, Mark 14, Luke 7, and John 12. [2] Matthew and Mark are very similar: Matthew 26:6–13. While Jesus was in Bethany in the home of Simon the Leper, a woman came to him with an alabaster jar of very expensive perfume, which she poured on his head as he was reclining at the table.
John 12 is the twelfth chapter of the Gospel of John in the New Testament of the Christian Bible.It narrates an anointing of Jesus' feet, attributed to Mary of Bethany, as well as an account of the triumphal entry of Jesus Christ into Jerusalem. [1]
While sources agree about the identity of four of the five ingredients of anointing oil, the identity of the fifth, kaneh bosem, has been a matter of debate.The Bible indicates that it was an aromatic cane or grass, which was imported from a distant land by way of the spice routes, and that a related plant grows in Israel (kaneh bosem is referenced as a cultivated plant in the Song of Songs 4:14.
Eusebius worked out this threefold classification, writing: "And we have been told also that certain of the prophets themselves became, by the act of anointing, Christs in type, so that all these have reference to the true Christ, the divinely inspired and heavenly Word, who is the only high priest of all, and the only King of every creature, and the Father’s only supreme prophet of prophets."
The books of the New Testament frequently cite Jewish scripture to support the claim of the Early Christians that Jesus was the promised Jewish Messiah.Scholars have observed that few of these citations are actual predictions in context; the majority of these quotations and references are taken from the prophetic Book of Isaiah, but they range over the entire corpus of Jewish writings.
[29] [11] Prophets [n 5] and the Israelite kings were anointed as well, [11] the kings from a horn. [33] Anointment by the chrism prepared according to the ceremony described in the Book of Exodus [34] was considered to impart the "Spirit of the Lord". [33] It was performed by Samuel in place of a coronation of both Saul [35] and David. [11]
There is a generational component to that, along with the familiar trends of personal economics meaning that people have greater autonomy to move away from the accepted norms in their communities ...
A number of Christian scholars presented a view developed by Walter C. Kaiser and popularised by Raymond E. Brown, in which the Latin phrase sensus plenior is used in biblical exegesis to describe the supposed deeper meaning intended by God but not by the human author.
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