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introduction of the sermon on the plain in luke identifies a much larger group of people as disciples 187 in luke 10 1 16 jesus sends 70 or 72 of his followers out in pairs to prepare towns for his prospective visits they are instructed to accept hospitality heal the sick and proclaim the kingdom of god 188 teachings and miracles main articles sermon on the mount parables of jesus and miracles of jesus see also sermon on the plain five discourses of matthew farewell discourse olivet discourse and bread of life discourse jesus and the rich young man by heinrich hofmann 1889 in the synoptics jesus teaches extensively often in parables 189 about the kingdom of god jesus also speaks of the son of man an apocalyptic figure who will come to gather the chosen 28 jesus calls people to repent of their sins and to devote themselves wholly to god 28 he instructs his followers to observe jewish law although he is perceived by some contemporaries as having broken the law himself for example in relation to sabbath observance 28 when asked what the greatest commandment is jesus replies you shall love the lord your god with all your heart and with all your soul and with all your mind and a second is like it you shall love your neighbour as yourself 190 other ethical teachings attributed to jesus include loving one s enemies refraining from hatred and lust turning the other cheek and forgiving those who have sinned against oneself 191 192 the gospel of john presents the teachings of jesus not merely as his own preaching but as divine revelation john the baptist for example states in john 3 34 he whom god has sent speaks the words of god for he gives the spirit without measure in john 7 16 jesus says my teaching is not mine but his who sent me he reiterates this in john 14 10 do you not believe that i am in the father and the father is in me the words that i say to you i do not speak on my own but the father who dwells in me does his works 193 194 the return of the prodigal son by pompeo batoni 1773 approximately 30 parables constitute about one third of jesus s recorded teachings 193 195 the parables appear both within longer sermons and at various other places in the narrative 196 they often contain symbolism and typically relate aspects of the physical world to spiritual realities 197 198 common themes include the kindness and generosity of god as well as the dangers and consequences of transgression 199 some parables such as that of the prodigal son 200 are relatively straightforward while others such as the growing seed 201 are more complex profound and difficult to interpret 202 when his disciples ask why he speaks to the people in parables jesus replies that the chosen disciples have been granted to know the secrets of the kingdom of heaven unlike the rest adding for the one who has will be given more and he will have in abundance but the one who does not have will be deprived even more and he goes on to say that most of their generation have developed dull hearts and are therefore unable to understand 203 jesus cleansing a leper mediaeval mosaic from the monreale cathedral late 12th to mid 13th centuries in the gospel accounts jesus devotes a substantial portion of his ministry to performing miracles especially healings 204 these miracles are commonly classified into two main categories healing miracles and nature miracles 205 206 207 the healing miracles include cures of physical ailments exorcisms 93 208 and the raising of the dead 209 210 211 212 the nature miracles demonstrate authority over the natural world and include turning water into wine walking on water and calming a storm among others jesus attributes his miracles to a divine source when opponents accuse him of casting out demons by the power of beelzebub the prince of demons he replies that he does so by the spirit of god matthew 12 28 or finger of god arguing that it would be illogical for satan to undermine his own domain he also asks if he exorcises by beelzebub by whom do your sons cast them out 213 28 214 in matthew 12 31 32 he further states that while all kinds of sin including insults against god or insults against the son of man may be forgiven blasphemy against the holy spirit will never be forgiven and those guilty of it bear their sin permanently 215 in john jesus s miracles are described as signs performed to manifest his mission and identity 216 217 in the synoptic gospels when some teachers of the law and pharisees ask him for a miraculous sign to validate his authority jesus refuses 216 saying that no sign will be given to a corrupt and evil generation except the sign of the prophet jonah in the synoptics the crowds typically respond to his miracles with awe and press upon him to heal their sick whereas in john jesus is depicted as less constrained by the crowds who often respond to his signs with belief and trust 218 a feature common to all the miracle narratives is that jesus performs them freely and does not request or accept payment 219 the miracle stories are frequently interwoven with teachings and the miracles themselves often carry a didactic dimension 220 221 many emphasize the importance of faith in the cleansing of ten lepers and the raising of jairus s daughter for instance the beneficiaries are told that their healing is due to their faith 222 223 in a marginal jew scholar john p meier argues that the miracle traditions about jesus public ministry are already so widely attested in various sources that any total fabrication by the early church is practically speaking impossible he bases this claim on literary sources such as the gospels of matthew luke and john as well as on the writings of the historian josephus meier contends that the criterion of multiple attestation of sources and forms supports the conclusion that jesus performed extraordinary deeds which his contemporaries regarded as miracles 224 scholar paul j achtemeier argues that such miracles were not unique to jesus in the ancient world and were perceived as ambiguous even by eyewitnesses he notes that jesus likely performed acts understood as exorcisms which were accepted as reality by his contemporaries but that these should not be seen as having probative value with respect to jesus since witnesses could claim that he was working with either satan or god 225 scholar gregory sterling observes that in the case of jesus s alleged exorcisms for first century galileans who believed in the personal presence of evil in the form of demons jesus act was a validation of his ministry 226 proclamation transfiguration and passion week main articles confession of peter and transfiguration of jesus the transfiguration of jesus depicted by carl bloch 19th century at approximately the midpoint of each of the three synoptic gospels two significant events are narrated the confession of peter and the transfiguration of jesus not mentioned in the gospel of john 178 227 155 156 228 in the confession of peter peter declares to jesus you are the messiah the son of the living god 229 230 231 jesus affirms that this is a divinely revealed truth 232 233 following this confession jesus begins to tell his disciples about his forthcoming suffering death and resurrection 234 in the transfiguration 235 155 156 178 jesus takes peter and two other apostles up an unnamed mountain where he was transfigured before them and his face shone like the sun and his clothes became dazzling white 236 a bright cloud envelops them and a voice from the cloud proclaims this is my son the beloved with him i am well pleased listen to him 235 155 the description of the final week of jesus s life often referred to as passion week occupies roughly one third of the narrative in the canonical gospels 104 this section begins with jesus s triumphal entry into jerusalem and concludes with his crucifixion 148 182 activities in jerusalem main articles triumphal entry into jerusalem cleansing of the temple and bargain of judas a painting of jesus s final entry into jerusalem by jean léon gérôme 1897 in the synoptic gospels the final week in jerusalem concludes the journey through perea and judea that jesus began in galilee 182 jesus enters jerusalem riding a young donkey evoking the motif of the messiah s donkey from the book of zechariah in the humble king of the jews comes to the city in this manner 237 69 as he proceeds people spread cloaks and small branches of trees palm fronds on the road before him and chant lines from psalm 118 25 26 238 239 240 241 jesus next expels the money changers from the temple accusing them of turning it into a den of thieves through their commercial activities most scholars agree that it is overwhelmingly likely that jesus did something in the temple and mentioned its destruction 242 173 in john the cleansing of the temple occurs at the beginning of jesus s ministry instead of at the end 243 100 ancient compositional practices involved such chronological displacement and compression with even reliable biographers like plutarch displaying them 244 jesus comes into conflict with the jewish elders such as when they question his authority and when he criticizes them and calls them hypocrites 239 241 judas iscariot one of the twelve apostles secretly strikes a bargain with the jewish elders agreeing to betray jesus to them for 30 silver coins 245 246 the gospel of john recounts two other feasts in which jesus taught in jerusalem before the passion week 247 135 in bethany a village near jerusalem jesus raises lazarus from the dead this potent sign 100 increases the tension with authorities 182 who conspire to kill him 248 135 mary of bethany anoints jesus s feet foreshadowing his entombment 249 jesus then makes his messianic entry into jerusalem 135 the cheering crowds greeting jesus as he enters jerusalem add to the animosity between him and the establishment 182 in john jesus has already cleansed the second temple during an earlier passover visit to jerusalem john next recounts jesus s last supper with his disciples 135 last supper main article last supper see also jesus predicts his betrayal denial of peter and last supper in christian art the last supper depicted by juan de juanes c 1562 the last supper is the final meal that jesus shared with his twelve apostles in jerusalem before his crucifixion the last supper is mentioned in all four canonical gospels paul s first epistle to the corinthians 250 also refers to it 54 55 251 during the meal jesus predicts that one of his apostles will betray him 252 despite each apostle s assertion that he would not betray him jesus reiterates that the betrayer would be one of those present matthew 26 23 25 and john 13 26 27 identify judas as the traitor 54 55 252 in the synoptics jesus takes bread breaks it and gives it to the disciples saying this is my body which is given for you he then has them all drink from a cup saying this cup that is poured out for you is the new covenant in my blood 253 54 254 the christian sacrament or ordinance of the eucharist is based on these events 255 although the gospel of john does not include a description of the bread and wine ritual during the last supper most scholars agree that john 6 22 59 the bread of life discourse has a eucharistic character and resonates with the institution narratives in the synoptic gospels and in the pauline writings on the last supper 256 in all four gospels jesus predicts that peter will deny knowledge of him three times before the cock crows the next morning 257 258 in luke and john the prediction is made during the supper 259 in matthew and mark the prediction is made after the supper jesus also predicts that all his disciples will desert him 260 261 the gospel of john provides the only account of jesus washing his disciples feet after the meal 122 john also includes a long sermon by jesus preparing his disciples now without judas for his departure chapters 14 17 of the gospel of john are known as the farewell discourse and are a significant source of christological content 262 263 agony in the garden betrayal and arrest main articles agony in the garden kiss of judas and arrest of jesus a depiction of the kiss of judas and arrest of jesus by caravaggio c 1602 in the synoptics jesus and his disciples go to the garden gethsemane where jesus prays to be spared his coming ordeal then judas comes with an armed mob sent by the chief priests scribes and elders he kisses jesus to identify him to the crowd which then arrests jesus in an attempt to stop them an unnamed disciple of jesus uses a sword to cut off the ear of a man in the crowd after jesus s arrest his disciples go into hiding and peter when questioned thrice denies knowing jesus after the third denial peter hears the cock crow and recalls jesus s prediction about his denial peter then weeps bitterly 261 173 257 in john 18 1 11 jesus does not pray to be spared his crucifixion as the gospel portrays him as scarcely touched by such human weakness 264 the people who arrest him are roman soldiers and temple guards 265 instead of being betrayed by a kiss jesus proclaims his identity and when he does the soldiers and officers fall to the ground the gospel identifies peter as the disciple who used the sword and jesus rebukes him for it trials by the sanhedrin herod and pilate main articles sanhedrin trial of jesus pilate s court and jesus at herod s court see also jesus king of the jews john 18 38 and ecce homo after his arrest jesus is taken late at night to the private residence of the high priest caiaphas who had been installed by pilate s predecessor the roman procurator valerius gratus 266 the sanhedrin was a jewish judicial body 267 the gospel accounts differ on the details of the trials 268 in matthew 26 57 mark 14 53 and luke 22 54 jesus is taken to the house of the high priest caiaphas where he is mocked and beaten that night early the next morning the chief priests and scribes lead jesus away into their council 269 270 271 john 18 12 14 states that jesus is first taken to annas caiaphas s father in law and then to the high priest 269 270 271 ecce homo antonio ciseri s 1871 depiction of pontius pilate presenting jesus to the public during the trials jesus speaks very little mounts no defence and gives very infrequent and indirect answers to the priests questions prompting an officer to slap him in matthew 26 62 jesus s unresponsiveness leads caiaphas to ask him have you no answer 269 270 271 in mark 14 61 the high priest then asks jesus are you the messiah the son of the blessed one jesus replies i am and then predicts the coming of the son of man 28 this provokes caiaphas to tear his own robe in anger and to accuse jesus of blasphemy in matthew and luke jesus s answer is more ambiguous 28 272 in matthew 26 64 he responds you have said so and in luke 22 70 he says you say that i am 273 274 the jewish elders take jesus to pilate s court and ask the roman governor pontius pilate to judge and condemn jesus for 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