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Were the owners of the house the same? They were both named Simon, but this was a common name of the time: two of the disciples were named Simon (Simon Peter, Simon the Zealot), as well as Judas Iscariot's father (Jn 6:71) and one of Jesus' brothers (Mk 6:3). One Simon is described as a Pharisee and the other as "Simon the Leper". Since "Pharisee" only means that one adhered to the beliefs of that sect, a leper could theoretically be a Pharisee, albeit a permanently unclean one. But if a man is a leper, and known as "Simon the Leper," it's unlikely he would be described simply as a Pharisee.
What else can I help you with?
In what town did Simon the Pharisee live?
The account at Matthew 26:6-13 gives the location-the house of Simon the leper, in Bethany.
Why was it unusual for Jesus or anyone else to touch a leper?
In Jesus' time, leprosy was believed to be highly contagious and incurable, so people were often isolated and considered unclean. Anyone who touched a leper was at risk of becoming contaminated or being considered unclean themselves. By touching and healing a leper, Jesus demonstrated his compassion, power, and willingness to reach out to those who were marginalized.
Is Lazarus the beggar the same one who was raised from the dead by Jesus?
Lazarus, in the story of the rich man and the beggar, was a leper. The other Lazarus, who was raised from the dead, was not.This story of Lazarus the beggar appears in Luke 16:19-31. There is mentioned that Lazarus had "sores" (King James Version) but nothing is said about him being a leper. If he was a leper, most likely he would not have been permitted to "be fed with the crumbs which fell from the rich man's table: moreover the dogs came and licked his sores (v 21)." If he was a leper, being leprosy was contagious, neither of these actions would have been permitted. In other words, his social status would not have allowed him to be in such close proximity particularly to a wealthy or "rich man." Additionally, there is nothing in this story that alludes to Lazarus, the brother of Mary and Martha, who Jesus raised from the dead, being the same person as Lazarus the beggar.AnswerThe six New Testament Gospel accounts: involving Lazarus the brother of Mary and Martha; Simon the Leper, Simon the Pharisee; and Lazarus the beggar feeding from the rich man's table; and the woman or women who so spectacularly and "memorably" anointed Jesus' feet at such great cost; on one hand seem to be related to each other. On the other hand there seem to be so many differences that up to three different incidents, possibly in three different houses and three different towns at three different stages of Jesus' ministry occurred.Amidst all this confusion, and the various assumptions different commentators use to try and bridge the gaps or make the connections, one seemingly innocuous point could possibly solve the puzzle. The accounts do seem to comprise a conundrum or enigma. These famous and well-known Biblical event-accounts are perhaps the most enigmatic, probably because of the emotions of the women at Jesus' feet, but a solution to this enigma may provide a key to unlocking others.The key here is to consider the Hebrew word for "leper". The next point is to understand what Hebrew does. grammatically, to say someone "became a leper". No one was born with leprosy, though one man was born blind. Most information from the Bible supports the fact that leprosy was a disease one caught because it was contagious or 'in the air'. "Leper" in Hebrew is tsara or zara. Hebrew uses the verb "to be" with a lamed ('L') so that he "became a leper" reads "haytah l'zara". Transliterated into Greek, where 'us' or 'os' is added to indicate the status of the noun, we get Lazarus. Now if Simon the Pharisee had become a leper soon after Luke's account, very early in Jesus' ministry, and later in Luke we see Jesus visit Mary and Martha, it is possible that Simon now Lazarus, subsequently died after perhaps 4 days going into deep coma or whatever, and Jesus came to resurrect him, which He did. Thus we see that all these events occur in the one house but in two quite different occasions early and late in Jesus' ministry, in the one town named Bethany, outside the city of Jerusalem's walls, accounting for the sinner woman coming to gate-crash the first party (in Luke's account) while Simon-Lazarus is part of the wealthy pharisaic community set. All accounts involving the women anointing Jesus' feet are thus in the same household which Jesus visited according to Luke's account obviously after Lazarus had to leave it because of his disease. Simon-Lazarus only returned back to his own household with his two sisters after his resurrection.All this explains one reason why the Jewish leaders then wanted to kill Lazarus along with Jesus. The 'Leper healing' was an embarrassment to the leaders because along with the healing of the 'Man Born Blind', another full chapter in John's Gospel along with the 'Raising of Lazarus', and the exorcism of the deaf-dumb man, healed lepers were one of the three specific miracles the leaders had earlier (just before the Birth of Jesus) designated that only the Messiah or God could perform. But the Pharisees especially hated Jesus because He did not abide by the rules they had added to the Laws of Moses which effectively bonded the common people to them making them quite rich in the process. Simon, humbled by Jesus' little lesson about the man with the big debts who had been forgiven much, contracted leprosy so that Jesus could heal him. Whether Lazarus repented and believed Jesus before his death, or only after, is a question perhaps, but the faith of his two sisters may have led Jesus to resurrect Lazarus, after which he certainly was a believer. That may, of course what was behind the discussion between the rich man and Abraham in the parable about the beggar named Lazarus and the Rich Man. In parables, the people are never named and are always anonymous. That parable is different. Which means that it is almost certain the beggar in the parable also "became a leper" so that he to was l'tsara or Lazarus.Another assumption behind all this is that the Gospel texts we read had an underlying Hebrew draft from which the Greek translations were lifted. Since most scholars believe Aramaic was the underlying language from which the Greek was lifted, this point about Hebrew grammar with the verb 'to be' and the 'lamed' preposition would rarely have occurred to them. However, this becomes yet another vexing question for scholars and commentators. What these accounts actually show is that there are some seriously wrong assumptions being made about the origin of the Gospels.On a final note regarding this, another issue that led this commentator to suspect there was one household, one family, at one town - Bethany - but at two quite different stages of Jesus' Ministry (very beginning and very end), is the question of the two cities Israelites built for Pharaoh (Exodus 1:11) or "Eth Pithom and Eth Raamses". Elsewhere it is shown that they were two capital cities of Egypt on the same site in two different eras (1500 BC and 600 BC), not two different cities in two different parts of Egypt in the same era as Moses (1500 BC). Jeremiah tells us that he went to Egypt in 600 BC to find Israelites once again at the brick kilns for the construction activity at Migdol. The 'eth' before the names of the towns "Pithom and Raamses" is comprised of the Hebrew letters aleph and tav or the Greek Alpha and Omega ('A and Z'). In this form the word is a simple definite article but the Hebrew grammar in that passage does not require it. So why put it there? The answer to that goes beyond the scope of this question except to say that these two letters play a very interesting role in the Hebrew Old Testament text. Jesus said at the end of the Bible, "I am the Alpha and Omega" which in Hebrew would be "The Aleph and Tav". It appears to be a clue to decoding the Bible.
Why are there differences in Luke chapter 7 and John chapter 12?
A:One of the differences is in the story of the woman bringing ointment in an alabaster box, to anoint Jesus. There are actually three versions of this story in the gospels. Mark chapter 14 says a woman brought an alabaster box of ointment and anointed Jesus at the house of Simon the leper, late in the mission of Jesus.Luke 7:36-50 says a sinful woman anointed the feet of Jesus from an alabaster box of ointment at the house of Simon, but this time Simon was a Pharisee rather than an outcast leper.John 12:1-8 says that Mary, sister of Martha and Lazarus anointed the feet of Jesus with ointment at the start of the final week, but earlier than in Mark's Gospel.Pope Gregory the Great decided in the sixth century that Mary, sister of Martha must be Mary Magdalene and that she and the sinful woman were the same person. Thus Mary Magdalene becomes a prostitute, or whore. This decision more or less brings the stories together, without really explaining the differences.We know that the account in Luke is based on Mark's version, but the author chose to elaborate, making her a sinful woman, thus emphasising Jesus' message of forgiveness. We also know that John was loosely based on Luke, but John's theology is different to that of Luke and it gives the role of anointing Jesus to his friend Mary.
Using biblical references show how Jesus care for the disabled?
In the Bible, Jesus performed numerous miracles to heal and care for the disabled. For example, in Matthew 9:1-8, Jesus healed a paralyzed man by telling him to get up and walk. In Mark 10:46-52, Jesus restored sight to a blind man named Bartimaeus. These acts demonstrate Jesus's compassion and love for those who are disabled.
In what town did Simon the Pharisee live?
The account at Matthew 26:6-13 gives the location-the house of Simon the leper, in Bethany.
Did Jesus heal Simon the Leper father of Judas Iscariot?
NoAnswer:The gospels of Matthew and Mark both contain the account of events at the house of "Simon the leper", and John's gospel reveals that Judas was the son of a man named Simon, but there is no indication that Simon the leper and Simon the father of Judas were one and the same. In fact, "the leper" was most likely used to distinguish that man from any of the other eight Simons mentioned in the New Testament.
What two things did the leper do after Jesus Healed him?
According to the Bible, after Jesus healed the leper, the leper was instructed to go and show himself to the priests as a testimony of his healing. Additionally, the leper was told by Jesus not to tell anyone about the miracle.
What was the name of the leper Jesus cured on the mountainside in Matthew 8 and 2?
The name of the leper could be Simon. As the ten lepers names are not given.
Which leper came back to thank Jesus?
The name of the leper is not mentioned in the bible, but one thing is clear he was a samaratin, an out cast to the Jews.
How many people called Simon are in the Bible?
There are 9 Simon in the Bible. The disciple, Simon Peter ; Matt 4:18 Simon, the Canaanite ; Mark 3:18 Simon, brother of Jesus ; Mark 6:3 Simon, the Sorcerer ; Acts 8:18 Simon, father of Judas Iscariot ; John 13:2 Simon, the Pharisee ; Luke 7:37-40 Simon, a man from Cyrene ; Mark 15:21 Simon, the tanner ; Acts 9:43
Sentence for leper?
Mother Teresa had opened homes for lepers, people with AIDS, and unwed mothers.
What does leper mean?
a leper is someone who has a dease and chuncks of their skin fall off # a person suffering from leprosy # (Well established figurative sense) an outcast go to this site and you will find out: http://dictionary.reference.com/browse/leper
What is a leper?
A leper is a person who has leprosy, a chronic infectious disease that affects the skin, nerves, and mucous membranes. Historically, lepers were socially stigmatized and isolated from the rest of society.
What is the definition of leper?
A person suffering from leprosy.
How many times the word leper is found in the bible?
more than 19 times
Who are the seven Simons in New Testament?
The few I can remember are Simon Peter, Simon the leper , Simon the old priest.Answer:The New Testament contains mentions of nine different men named "Simon:" 1. Simon Peter, apostle of Jesus - Luke 6:142. Simon Zelotes ('the zealot"), another apostle - Luke 6:153. The father of Judas Iscariot was named Simon - John 6:714. One of Jesus' earthly half-brothers - Matthew 13:555. A Pharisee who hosted Jesus in his home - Luke 7:406. Simon "the leper" - Matthew 26:67. Simon the Cyrenian, who was compelled to carry Jesus' cross - Mark 15:218. Simon the Sorcerer - Acts 8:99. Simon the tanner - Acts 9:43[The devout elder who blessed Jesus in the Temple (Luke 2) was Simeon.]
