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The synoptic gospels represent Jesus as an exorcist and healer who preached in parables about the coming Kingdom of God.
He preached first in Galilee and later in Jerusalem, where he cleansed the temple.
Amen." Ancient biographies were concerned with providing examples for readers to emulate while preserving and promoting the subject's reputation and memory, and so they included both propaganda and kerygma (preaching) in their works.
The gospel authors altered the traditions at their disposal (their sources) to serve their own ends — thus Matthew and Luke have frequently edited Mark, and the contradictions and discrepancies between John and the synoptics make it impossible to accept both as reliable In that long chain of transmission the texts have been corrupted, leading Origen to complain in the 3rd century that "the differences among manuscripts have become great, ...
Most modern critical scholars consider that the extant citations suggest at least two and probably three distinct works, at least one of which (possibly two) closely parallels the Gospel of Matthew.
It had been lost but was discovered, in a Coptic version dating from c.
The Gospel of Judas is another controversial and ancient text that purports to tell the story of the gospel from the perspective of Judas, the disciple who is usually said to have betrayed Jesus.
It paints an unusual picture of the relationship between Jesus and Judas, in that it appears to interpret Judas's act not as betrayal, but rather as an act of obedience to the instructions of Jesus.
The first three gospels are called the "synoptics", from a Greek phrase meaning "seen together", because they put the events of Jesus' life in the same order and have many of the same stories and sayings, often in the same or very similar words.
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although Mark 16:7, in which the young man discovered in the tomb instructs the women to tell "the disciples and Peter" that Jesus will see them again in Galilee, hints that the author may have known of the tradition.
Luke, while following Mark's plot more faithfully than does Matthew, has expanded on the source, corrected Mark's grammar and syntax, and eliminating some passages entirely, notably most of chapters 6 and 7, which he apparently felt reflected poorly on the disciples and painted Jesus too much like a magician.