Life of Saint Achilles 153 Fish. Interpretation of the Gospel of John

On the very first day of the week, Mary Magdalene comes to the tomb early, when it was still dark, and sees that the stone has been rolled away from the tomb,

So, he runs and comes to Simon Peter and to another disciple whom Jesus loved, and says to them they carried the Lord out of the tomb, and we do not know where they laid Him

Immediately Peter and another disciple came out and went to the tomb.

They both ran together, but the other disciple ran faster than Peter, and came to the tomb first,

And bending down he saw the sheets lying, but he did not enter the tomb

Simon Peter comes after him, and enters the tomb, and sees only linen sheets lying And the cloak that was on His head, not lying with linen, but especially entwined in another place

Then another disciple also entered, who had previously come to the tomb, and saw, and believed,

For they did not yet know from the Scriptures that He was to rise from the dead

So the disciples returned to their

Nobody loved Jesus like Mary Magdalene. He did something for her that no one else could do, and she couldn't forget it. Tradition says that Mary had a bad reputation, but Jesus restored her, forgave her and cleansed her.

According to the custom of Palestine, the dead were visited within three days after burial. People believed that the spirit of the deceased hovered near the burial for three days, and then moved away, because the body became unrecognizable from the decomposition process. The friends of Jesus could not come to the tomb the next day, because it was the Sabbath. Traveling on the Sabbath was against the law.

Mary came to the tomb not on Saturday, but on the first day of the week, that is, on Sunday. She came very early, at the fourth watch, between 3 and 6 o'clock in the morning. The time was before dawn, but Mary could not stand it and came into the garden to the tomb.

When she arrived, she was surprised and amazed at what she saw there. The tombs in those distant times did not have doors, but in front of the entrance to it there was a recess in the ground, and a stone was rolled along it, like a huge wheel, and rolled it to the opening of the tomb. In addition, as Matthew says, the rulers assigned guards and applied a seal to the tomb so that no one would dare to touch the stone. (Matt. 27,-66). Maria was very surprised when she saw that the stone had been rolled away. Two things might have occurred to her: she might have thought that the Jews had carried off the body of the Lord in order to somehow abuse it, not being satisfied with the torment of the Cross, or that thieves had stolen the body in search of prey.

Mary realized that there was something here that she could not handle on her own, and she returned to the city to look for Peter and John. Maria was one of those rare individuals who can love and believe even when they don't understand anything. But it is this kind of love and this kind of faith that ultimately achieves glory.

John 20:1-10(continued) The Great Discovery

What particularly touches us in this story is that Peter is still the recognized elder of the apostles. Mary ran to him. Despite the denial of Christ (such a message should have spread quickly), Peter was still in charge. We often talk about Peter's breakdown, but there must have been something extraordinary about a man who could look others in the eye after his flight. There must have been something in a man whom others were ready to leave as their leader even after such a downfall. May his fleeting weakness not obscure in our eyes the moral strength of Peter, and the fact that he was born a leader.

So Mary ran to Peter and John, and as soon as they learned from her what was the matter, they went to the tomb. They did not go, but ran there. John, who was apparently younger than Peter, since he lived to the end of the century, outstripped Peter and ran to the tomb first. He looked inside, but went no further. Peter, with his characteristic impulsiveness, entered the tomb and was greatly surprised by what he saw there. While Peter was wondering, John began to think something: if the robbers took away the body of Jesus, why did they leave the burial robe and the handkerchief that was wrapped around his head?

Reasoning like this to himself, John drew attention to one more circumstance: things were not lying in disorder, but as if no one had touched them at all, with the same folds what should be when the body is wrapped in them. In Greek, this is precisely how it is said that things lay untouched and the handkerchief lay folded separately. The essence of such a detailed description of this picture is that the linen and handkerchief lay as if Jesus had evaporated from them. John suddenly realized what was the matter, and believed, not because he read something about it in Scripture, but because he saw everything with his own eyes.

Love plays an exceptional role in this story. Mary, who loved the Lord so much, came to the tomb first; John, the beloved disciple of the Lord and also deeply loving Him, was the first to believe in His Resurrection. Undoubtedly, this forever remained his most joyful experience. After all, he was the first person who understood and believed. Love opened his eyes to the signs of the Resurrection and his heart to perceive it. John looked, understood and believed.

Here we also find one great life principle. We cannot interpret the thoughts of another person if we are not close to him with all our being sincerely. For example, when a conductor is not intimately familiar with a composer's work, he cannot convey his feelings to others through the orchestra. Love is the best interpreter. Love comprehends the truth while the mind wanders in the darkness of uncertainty. Love knows the meaning of things while research is still blind to it. .

One young artist brought to Gustave Dore a portrait of Christ, painted by him, so that he would evaluate him. Doré hesitated to answer, but finally uttered only one phrase: "You do not love Him, otherwise you would have portrayed Him much better."

We can neither love Jesus nor help others understand Him until we give Him our hearts.

John 20:11-18 Great Identification

And Mary stood at the tomb and wept; and when she cried, she leaned into the coffin

And he sees two angels sitting in a white robe, one at the head and the other at the feet, where the body of Jesus lay.

And they say to her: wife! Why are you crying? He says to them, They have taken away my Lord, and I do not know where they have laid Him.

Having said this, she turned back and saw Jesus standing; but did not know it was Jesus.

Jesus says to her: Wife! Why are you crying? who are you looking for? She, thinking that this is a gardener, says to Him: sir! if you carried it, tell me where you put it, and I will take it.

Jesus says to her: Mary! She turns and says to Him Rabbi! - which means: "Teacher!"

Jesus says to her: do not touch me, for I have not yet ascended to my Father; but go to my brethren and say to them: I ascend to my Father and your Father, and to my God and your God.

Mary Magdalene goes and announces to the disciples that she saw the Lord and that He told her this.

Someone called this event the greatest recognition in all of literature. Mary Magdalene has the honor of being the first to see the Risen Christ.

All these actions are permeated with love. She returned to the tomb. She then went to inform Peter and John, and then she probably fell behind them as they hurried to the tomb. A little later, when she came there again, they were no longer there. So she stood there and wept. There is no need to look for some hidden reasons why Mary did not recognize Jesus. The simplest and most striking fact gives us an explanation: she did not see Him through her tears.

Her conversation with the One she thought was the gardener reveals her love for Jesus: "Sir, if you have endured Him, tell me where you have put Him, and I will take Him." She did not mention the name of Jesus. She thought everyone should know who she was talking about. Her thoughts were so occupied with Him that there was no one else in the whole world for her. "I will take him". How could she do this with her feminine powers? Was she really going to take Him? Where did she think to take him? She didn't even think about these difficulties. Her only desire was to cry out her love over Jesus. As soon as she finished her conversation with the one whom she took to be the gardener, she again turned to the tomb, thus turning her back on Jesus. And then I heard a single word: “Maria!” and she replied: "Rabbooni" (Rabbouni - is the Aramaic form of the word rabbi - teacher, sir; there is no difference between them).

So we see there were two simple and profound reasons why Mary did not immediately recognize Jesus.

1. She could not recognize Him because of her tears. They blinded her eyes and she could not see. When we lose a loved one, pain rises in our hearts and tears fill our eyes. But we must remember that at such a time our tears are selfish, because we cry for our loneliness, loss, devastation, that is, for ourselves. We cannot weep that someone has left to become a guest of God. We cry for ourselves. And this is natural and inevitable. But at the same time, we must not allow our tears to blind us so that we no longer see the glory of heaven and eternal life. There must be tears, but through them we must see the glory.

2. Mary did not recognize Jesus because she tried more to look in a different direction. She could not take her eyes off the tomb and therefore had her back to Jesus. And it is also very similar to us. In such cases our eyes too are riveted to the damp earth of the grave; but we need to take our eyes off her. Our loved ones are not there, although their worn bodies may be there, but man himself, his true nature, is in heaven in fellowship with Jesus, face to face with the glory of God.

When sorrow comes, we must not allow tears to obscure the glory of heaven, and let us not fix our eyes on the earth so much as to forget heaven. One pastor tells how he once had to hold a funeral meeting for people who had neither Christian faith nor Christian connection: “After the service ended, a young woman looked into the grave and said with anguish: “Farewell, father!” This is the end for those who have no Christian hope." For us, it’s just “goodbye, see you with God!” Literally: See you soon.

John 20:11-18(continued) Spreading the Good News

There is one very difficult passage in this passage. After Mary met and recognized Jesus, He told her, "Do not touch Me, for I have not yet ascended to My Father." But just a few verses later, we see that Jesus invites Thomas to touch Him (John 20:27). In the Gospel of Luke we find that Jesus invites the disciples to consider Him: “Look at my hands and my feet; it is I myself, touch me and see, for a spirit does not have flesh and bones, as you see with me.” (Luke 24:39). In Matthew we read that the disciples, when they met Jesus, “clung to His feet and worshiped Him” (Matt. 28:9). With John, even the turn of speech itself is more difficult. In it, Jesus says: “Do not touch Me, for I have not yet ascended to My Father,” as if it would be possible to touch Him when He ascends to the Father. No explanation of this place is entirely satisfactory.

1. The whole thing is given a spiritual significance, and it is said that Jesus can really be touched only after His Ascension, and that it is not physical touch that is important, not hand-to-hand touching, but contact through faith with the resurrected and eternally living Lord. This is undoubtedly true and dear, but it seems to us that this passage is not talking about this.

2. It is also said that the Greek translation from the Aramaic made a mistake. Jesus, of course, spoke Aramaic, and John gives us the words of Christ in Greek translation from the original Aramaic. Therefore, it is assumed that Jesus actually said, "Do not touch me, but before I go up to my Father, go and tell your brethren." That is, in other words: "Now do not waste time worshiping Me in the joy of your discovery, but go and share your joy with the rest of the disciples." It is very possible that this is the correct explanation. In Greek, the imperative mood in present time and in the strict sense should mean: “Stop touching Me”, that is: “Do not hold on to Me yourself, because I will soon go to the Father, and I want to see My disciples as often as possible before My Ascension. Go and tell them about your and My joy, so that not a single minute of My earthly stay is in vain. It makes sense, and that's exactly what Mary did.

3. But there is another possibility. The other three gospels emphasize fright those who suddenly recognized Him. IN Mat. 28.10 Jesus says: Not be afraid." At Mar. 16.8 says: "I embraced them awe and horror and didn't say anything to anyone because were afraid." John's account does not seem to contain this reverent fear. Sometimes scribes made mistakes when transcribing manuscripts because they were not easy to decipher. Some theologians think that John did not write me upto -"do not touch me", but me ptoou -"don't be afraid". (Verb ptoein means tremble with fear). In this case, Jesus said to Mary: "Do not be afraid, I have not yet ascended to my Father, I am still here with you." No explanation is completely satisfactory and exhaustive, but the second of the three explanations we have mentioned is perhaps the most suitable. and probable.

But be that as it may, Jesus sent Mary to the disciples to tell them that what He had repeatedly told them about would soon be fulfilled, and He would return to His Father. Mary ran and told them the good news: “I saw the Lord!”

The very essence of Christianity is hidden in this message of Mary, because the Christian is the one who can say: "I have seen the Lord." Christianity is not the knowledge of Jesus, but the knowledge of Jesus. It does not mean to argue about Him, but it means to meet Him. It means the certainty that Jesus is alive.

John 20:19-23 Christ's commission

On the same first day of the week in the evening, when the doors of the house where His disciples gathered were locked for fear of the Jews, Jesus came and stood in the middle, and said to them: Peace be with you!

Having said this, He showed them His hands (and feet) and His side. The disciples rejoiced when they saw the Lord.

Jesus said to them a second time: Peace be with you! as the Father sent me, so I send you.

Having said this, he breathed, and said to them: receive the Holy Spirit:

To whom you forgive sins, they will be forgiven; on whom you leave, on that they will remain.

It is highly probable that the disciples continued to gather in the upper room in which they spent their last supper with Christ. But now they were gathering there in fear. They knew of the venomous bitterness of the Jews, who had succeeded in reaching the death of Jesus, and who could now turn on them. So they gathered in fear and trembling, listening to every step outside and every knock on the door, fearing that the messengers of the Sanhedrin were about to come to arrest them too. And when they were sitting like that one day, Jesus suddenly stood in the midst of them and said the most common greeting: "Peace be with you." This means much more than: "Be at peace from all difficulties," which means: "May everything good be with you from God." After this greeting, Jesus gave the disciples a commission that the Church must never forget.

1. He said that as God sent him, so he sends them. Westcott called it the "Church Charter". This means the following.

a) This means that Jesus Christ needs the Church, which the apostle Paul calls the "Body of Christ" (Eph. 1:23; 1 Cor. 12:12). Jesus came with a message to all people, and now he was returning back to the Father. And His message will never reach all people unless it is carried by the Church. She has a mouth to proclaim the words of Jesus; legs - to fulfill His orders; hands to do His work. The good news has been committed to the Church. The Church is doing the work of glorifying the Savior throughout the world.

b) It means that the Church needs Jesus. To be sent, it is necessary that there be a Sender who gives strength and authority to the message and Whom one can turn to for help. Without Jesus, the Church has no message, no power, no light and no protection. The church needs Jesus.

c) The commission of Jesus to the Church is placed on a par with the commission of the Father to Jesus. But no one who reads this fourth gospel can fail to see that the relationship between Jesus and God the Father is based on the perfect obedience, humility and love of Jesus. Jesus could only be a perfect messenger of God because of this perfect obedience and perfect love. Therefore, the Church is fit to be the messenger of Jesus and an instrument in His hands only if she is completely obedient to Him and abides in perfect love for Him. The church must never spread their own ideas, but it is obliged to spread only the teachings of Christ - His good news. It should not follow human rules, but should do the will of Christ. The church suffers damage when it tries to solve its problems in its own strength and wisdom, without taking into account the will and leadership of Jesus Christ.

2. Jesus breathed on His disciples and gave them the Holy Spirit. There is no doubt that this is a reminder of the creation of man: “And the Lord God created man from the dust of the ground, and breathed into his nostrils the breath of life, and man became a living soul” (Gen. 2:7). This is similar to what Ezekiel saw in a field full of dead, dry bones, and heard the words of the Lord: “Come from the four winds, spirit, and breathe on these slain and they will come to life” (Ezekiel 37:9). The coming of the Holy Spirit is like a new creation, like the awakening of life from death. When the Holy Spirit fills the Church, she is reborn to do her work.

3. Jesus said to the disciples: “To whom you forgive sins, they will be forgiven, on whom you leave, they will remain” (John 20:23). To the true meaning of these words, we must be especially attentive in order to understand it correctly. One thing is clear: no man can forgive the sins of another. But something else is also quite obvious - the Church has a great privilege: to convey to people the message of God's forgiveness. Suppose someone brought us some news from another person. Our assessment of this message will depend on the degree of his acquaintance with that person. If someone undertakes to interpret someone's thoughts for us, we know that the value of his interpretation depends on his proximity to the one he is interpreting.

The apostles had the highest right to proclaim the word of Christ to the world, because they knew Him best. If they saw a man's sincere repentance, they could proclaim to him with full confidence the perfect forgiveness that Christ had bestowed upon him. On the other hand, if they saw that someone had no repentance in his heart and speculated on the love and grace of God, they told him that until his heart changes, there is no forgiveness for him. This phrase does not mean that the right to forgive sins was once entrusted to one person or group of people, but it means that the right to proclaim forgiveness was given to the apostles, and then to all the disciples of Jesus Christ, as well as the right to warn that forgiveness is not given to the unrepentant of sins. This phrase speaks of the duty of the Church to proclaim forgiveness to the penitent and to warn the unrepentant that they are depriving themselves of God's grace.

John 20:24-29 The doubter is convinced

But Thomas, one of the twelve, called the Twin, was not there with them when Jesus came.

The other disciples said to him: We have seen the Lord. But he said to them, Unless I see the nail marks in His hands, and put my finger into the nail marks, and put my hand into His side, I will not believe.

After eight days His disciples were again in the house, and Thomas was with them. Jesus came when the doors were locked, stood in the middle of them and said: Peace be with you!

Then he says to Thomas: put your finger here and see my hands; give me your hand and put it in my side; And do not be unbelievers, but Thomas said to Him as believers, my Lord and my God!

Jesus tells him you believed because you saw me, blessed are those who have not seen and believed.

The cross was not a surprise to Thomas. When Jesus said he was on his way to Bethany after the news came that Lazarus was ill, Thomas said, “Come, and we will die with Him.” (John 11:16). Thomas was not cowardly, but was a natural pessimist. There is no doubt that he loved Jesus and was ready to go with Him to Jerusalem and die with Him there when the other apostles hesitated and were afraid. What he expected happened, but when it happened, he was so shocked that he could not look people in the eye, and retired somewhere with his grief.

King George V said that one of his rules of life was this: "If I must suffer, let me suffer like a well-trained animal - alone." Thomas wanted to endure his suffering alone, and so when Jesus first came, he was not with the rest of the disciples, and when he found out about it, it seemed to him too wonderful to believe him, and he refused to believe. Stubborn in his pessimism, he declared that he would never believe that Jesus had risen from the dead until he himself saw and touched his wounds, and did not put his fingers and hands into the wound from the spear in the side of Jesus (there is no wound on the legs of Jesus references, apparently, during the crucifixion, the legs were often not nailed, but tied). A whole week passed and Jesus again appeared to the disciples. This time Foma was also there. Jesus knew everything about him. He repeated his words, inviting him to experience as he wished. Thomas' heart overflowed with love and devotion, and all he could say was:

"My Lord and my God!" Jesus told him, "Thomas, you had to see with your eyes to believe, but the time will come when people will see Me with the eyes of faith and believe."

From this narrative, the character of Thomas becomes quite clear to us.

1. Thomas was wrong when he avoided Christian fellowship. He was looking for solitude, instead of community. And because he was not with his brothers, he missed the first coming of Jesus. We miss a lot when we separate ourselves from the fellowship of believers and strive more for solitude. What communion in the Church can give us will not be given by loneliness. When grief comes and sadness overwhelms us, we often tend to withdraw and not meet people. But just then, despite our sorrow, we must seek fellowship with those who believe in Jesus Christ, for in this way we will more likely meet with Christ face to face.

2. However, Thomas had two great virtues. He couldn't say that he understood when he didn't, or that he believed when he couldn't. It was his uncompromising honesty. Thomas, having doubts, will not pretend that he does not have them. He was not the kind of person who makes certain judgments without fully understanding their meaning. Foma must always be sure, and this cannot be taken away from him.

There is more true, pure faith in a person who strives to be sure than in one who smartly repeats general things that he has never thought through well and in which he does not really believe. Inquisitive uncertainty eventually turns into complete confidence.

3. Another virtue of Thomas was that when he made sure, he recognized everything as it is. "My Lord and my God!" he exclaimed. Foma had no half-heartedness. He didn't voice his doubts just to exercise his mind. He doubted in order to be better convinced, and when he was convinced, he gave himself up to this conviction completely. When a person breaks through doubts to the conviction that Jesus Christ is Lord, he achieves greater certainty than one who mindlessly accepts things that he can never achieve.

John 20:24-29(continued) Thomas in the days to come

We don't know exactly what happened to Thomas in the following days, but there is an apocryphal book, The Acts of Thomas, which supposedly represents his story. Of course, this is only a legend, but there may be a bit of history behind the legend. In it, Thomas remains true to his character. Let's take a look at part of that story. After the death of Jesus, the disciples divided the world among themselves so that each would get a certain part for the spread of the gospel. Thomas got India (the church of Thomas in South India originates from him). At first Thomas refused to go there, saying that he was too weak for such a long journey. He said: "I am a Jew, how can I preach the truth among the Hindus?" Jesus appeared to him at night and said: "Do not be afraid, Thomas, go to India and preach the word there, for My grace is with you." But Thomas stubbornly refused to go: "Send me wherever you want, but I will not go to the Indians."

At this time, a traveling merchant from India arrived in Jerusalem. His name was Avvanes. He was sent by King Gundaphorus with instructions to find a good carpenter and bring him back to India with him. Thomas was a carpenter. Jesus came to the marketplace to Avvanes and asked: “Do you want to buy a carpenter?” He replied: “Yes”, to which Jesus said: “I have a carpenter slave and I want to sell him”, and at the same time he pointed to Thomas standing aside. They agreed on a price, and Thomas was sold, and the sale agreement read: “I Jesus, the Son of the carpenter Joseph, I confirm that I sold My servant Thomas Avvanes, the merchant of the Indian king Gundaphorus.” When the deed was signed, Jesus brought Thomas to Avvanes. Avvanes asked: "Is this your Master?" Thomas said, "Yes." Avvanes said, "I bought you from Him." And Thomas did not say anything, but in the morning he got up early and prayed, and then he said to Jesus: “I will go where You sent me. May your will be done." This was a true Thomas - slow to believe, slow to agree, but true when he made a decision.

Further, the story tells that King Gundaphorus ordered Thomas to build a palace, Thomas replied that he would fulfill this command. The king gave him a lot of money to buy materials and hire workers, but Foma distributed everything to the poor. He told the king that the palace was gradually being erected. The king suspected something and sent for Thomas: “Have you already built a palace?” the king asked. Thomas replied: "Yes." "Well then, let's go and show it to me," said the king. Thomas replied: "You will not see him now, but when you die, then you will." At first the king was terribly angry and Thomas' life was in danger, but then the king believed in Jesus Christ, and thus Thomas brought Christianity to India.

There is something sweet and delightful in the character of Thomas. It was always difficult for him to believe, and obedience was not easy for him either. He had to have confidence, he had to calculate the costs in advance, but when he became confident and accepted all the costs, he could not be stopped and he reached the extreme limits of faith and obedience. A faith like that of Thomas is better than a superficial confession, and his obedience is better than silent obedience, which agrees to everything, and then easily changes.

John 20:30:31 Purpose of the gospel

Jesus did many other miracles before His disciples, which are not written in this book;

But this is written so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name.

It can be assumed that according to the original plan, the Gospel should have ended with these verses. The next chapter looks like an afterword or appendix.

No other verses so well summarize the purposes of all that is written in all the gospels.

1. Obviously, the purpose of the Gospels was not to present a complete life of Jesus. They don't follow Him day after day. They are picky. They do not tell everything that Jesus said and did, but they show what He was like and how He did His work.

2. It is also clear that the Gospels were not meant to be biographies of Jesus. They are called to show Him as Savior, Teacher and Lord. Their aim was not to give information, but to give life. They were to paint such a portrait of Jesus that anyone reading about Him could see that the Man Who spoke and taught and acted thus was none other than the Son of God and Savior, and believing in this, could find the secret of true life.

If we approach the Gospels as stories or biographies, our approach will be in the wrong spirit. We should read them not as historians in search of information, but as people who are searching for God.

Everyone familiar with the Gospel knows the parable of 153 large fish caught in a net.

“Simon Peter says to them, I am going to fish. They say to him: we go with you. We went, and immediately got into the boat, and caught nothing that night. And when the morning had already come, Jesus was standing on the shore;

Jesus says to them: Children! do you have any food? They answered Him: No. He said to them: Throw a net on the right side of the boat, and you will catch it. They threw, and could no longer pull out the nets from the multitude of fish. And the other disciples sailed in a boat - for they were not far from the land, about two hundred cubits - dragging a net with fish. Simon Peter went and dragged a net to the ground filled with large fish, which were one hundred and fifty three (153).” (John 21;3-11)

At the same time, most of those who read the Gospel do not even suspect how deep the sacred, i.e. the spiritual meaning contains the number 153 and what kind of network are we talking about.

Most of the existing theological studies on this topic agree that the number 153 is a kind of abstract symbol that conveys not the number of converts to Christianity from among the pagans and Jews, not the number of higher virtues, etc., but what this actually means symbol in the context of the network - there is still no answer, but there are only assumptions:

In the interpretation of St. Cyril of Alexandria, this number is understood as the sum of three terms: the number 100 (10 x 10), symbolizing the fullness of the Gentiles, the number 50 (100: 2), symbolizing the "remnant of Israel" and the number 3, symbolizing the Holy Trinity. The spiritual meaning behind the numerical message of 153 big fish is read here as: "... the Gentiles and Israel are gathered together for the glory of the Holy Trinity"(Kassian (Bezobrazov), en .

According to Theophylact of Bulgaria:

“... not only pagans are brought to Christ, who can be called “hundred”, but also the Israelites, who can be understood as “fifty”. For when the fullness of the Gentiles enters, then Israel also will be saved (Rom 11:25-26). Three fish means faith in the Holy Trinity. For a hundred and fifty, that is, Gentiles and Jews, are not caught without three, since without faith in the Trinity no one is called caught. The Gospel of Mark mentions that Jesus Himself, before the miracle of feeding five thousand with five loaves of bread and two fish, commanded the apostles to “seat everyone in divisions on the green grass”: “And they sat down in rows, one hundred and fifty”(Mark 6:39:40).

Blessed Augustine, the number 153, represented as the number 50, repeated three times, with the addition of the number 3, symbolizing the Holy Trinity, expresses "the unity of the Spirit in His sevenfold action"(Kassian (Bezobrazov), en . Lectures on the New Testament: The Gospel of John. Paris, 2006. - p. 352.)

According to another interpretation, Bl. Augustine, the number 153 is understood as the number "saved by divine grace reconciled to the law"(Ibid.). Indeed, the number 153 can be understood as the sum of the terms natural series 1, 2, 3, etc. up to and including 17 (i.e. like 1+2+3, etc.). In the number seventeen, interpreted as the sum of ten and seven, ten signifies the number of the law, and seven the number of the Spirit.

Rev. Maximus the Confessor saw in this symbol a deeper numerological meaning, connected with the fact that the number 153 is formed by adding up all the numbers from one to seventeen - therefore, it means that those who are saved enter the Kingdom of Heaven through the fulfillment of ten (10) commandments and seven (7 ) the actions of the Holy Spirit. Or it means those who are saved and worthy of the Kingdom of Heaven thanks to faith in the Holy Trinity, hope for the future - for the number fifty exceeds sevenfold time - and the fulfillment of the commandments, which is indicated by the number one hundred.

St. John of Kronstadt wrote:

“According to the interpretation of one of the Fathers of the Church (Gregory the Dialogist, Pope of Rome), the mentioned number 153 corresponds to the high significance of the election for the Kingdom of Heaven. It is made up of 3 × 3 × (10 + 7) = 153, where 3 × 3 is a strong faith in the Holy Trinity; 10 - love or law of commandments; 7 - the grace of the Holy sacraments of faith. ... Here, in this example, came together: faith, works and grace - 3 × 3 × (10 + 7) = 153.

Rev. Abba Evagrius of Pontus, in the prologue to the Chapters on Prayer, of which there are 153, also gives his commentary on the sacred meaning of the number 153.

“As for me, I do not deny that, having labored all night, I did not catch anything (Luke 5:5). However, on your advice, throwing the nets again, I caught a lot of fish - I don’t think that they are large, but nevertheless, in number one hundred and fifty-three (John 21-11). And I send them to you in a basket of love, having fulfilled your command through the same number of chapters (153).»

Abba Evagrius divides the number 153 into three numbers - 100, 28, 25, which together give the number 153, and calls the number 100 quadrangular, the numbers 28 and 153 triangular, and the number 25 spherical. All square numbers are called quadrangular numbers, because they can be arranged in the form of a quadrangle, for example, square numbers 4, 9; first in the form:

and the second in the form:

1 1 1
1 1 1
1 1 1

so the number 100, if placed in each of the 10 rows of 10 units, will make a quadrangle.
Therefore, the general form of quadrangular numbers is m X m, where m means any natural number. If all numbers, starting from one, are written in their natural order: 1,2,3,4,5,6,7, etc., and then added together by 2, 3, 4, etc. , then the numbers resulting from their addition, somehow: 1+2=3, 1+2+3=6, 1+2+3+4=10, etc., are called triangular, because they can be arranged in the form of triangles: the number 3, for example, in the form

1
1 1
number 6 in the form:

1
1 1
1 1 1
The general form of these numbers is depicted through m(m + 1) / 2, where m means the last number in the order of natural numbers, which ended the addition. So, putting m=7, we get a triangular number 7(7+1)/2=7x8/2=7x4=28, and putting m=17, we also get a triangular number 17(7+1)/2= 17x18/2= 17x9=153. Quadrangular numbers, which, according to what was found above, are square and to which the number 25 = 5x5 belongs, can be disposed in another way, namely: taking the natural numbers in order: 1,2,3,4 ... (m-1), m, arrange each of these numbers, starting from m, along circles, constantly decreasing and finally merging into a point where one will find a place for itself, and then superimpose each of these gradually decreasing circles one on another so that through this the surface of a hemisphere is formed . The total sum of the numbers placed on this hemispherical surface will obviously have the same general form as the triangular number had, namely m (m + 1) / 2, why two such hemispherical surfaces will be depicted through m (m + 1) /2+m(m+1)/2=m x m+m. But as with the mutual addition of these surfaces, equal circles, on which m numbers were placed, coincide into one, it is clear that on the whole spherical surface of the placed numbers there will be only m x m + m-m or m x m. So the number 25=1+2+3+4+5+4+3+2+1, 16=1+2+3+4+3+2+1, 9=1+2+3+2+1, 4=1+2+1.

In other words, these studies show a certain sacred principle of soul salvation without specifying the very mechanism of salvation or deification.

Light on this sacredness of the number 153 was shed by the latest research in the field of neural networks of consciousness, which opened a new level of mathematical understanding of the symbolism of the number 153, which corresponds, as it turns out, to the very “neural network matrix” of consciousness, which has exactly 17 levels of filling cells in the course of growth and development of the mind along as the creation of new cognitive (neuron-synaptic) connections.

In other words, the number 153, called the Armstrong number, the “narcissistic” number and the “triangular”, reflects the very principle of filling the neural matrix of consciousness with the corresponding connections at three levels and directions of the formation of neural connections:

1. horizontally (rational thinking),
2. in the vertical (of thinking turned to God) with access to,
3. integral type of consciousness (spiritual mind).

This principle of understanding the fishing “net” from the Gospel was prompted by the study of ancient Egyptian hieroglyphs, symbolizing the structure of the universe. On one of the hieroglyphs, the image of a triangular fishing net of 17 levels of cells was exactly like the ancient matrix of the universe.

This figure reflects the meaning of the ancient Egyptian hieroglyph Hor-Den (Horus the stretcher), which also determines the range of the matrix of the Universe from the 17th level of the Upper (mountain) world of the matrix to the 17th level of the Lower world (earthly).

This scheme needs an explanation from the point of view of psychology.

The lower pyramid of 153 cells is nothing more than a matrix of rational thinking, which can be correlated with the pyramid of personal growth on the path of development, similar to Maslow's pyramid, as a matrix for the development of rational thinking on 5 levels.

At the same time, the upper pyramid 153 represents inverse matrix turning rational thinking (ego of the mind) inside out when turning the mind to faith and God and developing spiritual and moral thinking.

But the most amazing thing is that these two reverse pyramids, symbolizing the growth of the neural network of consciousness along the spiritual and moral vertical, ultimately combine into one integral integral or divine consciousness. This principle in mathematics is known as the principle of the unity of two separate phenomena (sets), which, in the presence of a communication system between them, become one phenomenon (set).

This discovery of the general principle of filling the neural network of consciousness with neural connections at three levels (horizontal, vertical and integral), gave an explanation of the sacred symbol of the Star of David, which also symbolizes the integral or divine consciousness, as two combined neural networks of consciousness or two minds (horizontal and vertical) in one , symbolizing the highest divine consciousness.

Thus, 153 large fish caught in a net abandoned at the direction of Christ symbolize the universal principle of growth (building up a neural network) of spiritual consciousness, which successively goes through 3 stages (bodily, mental, spiritual) with 5 stages of growth in each, which in decimal number system and corresponds to 17 levels of neural network development.

The very principle of filling the cells of a neural network with neural connections reflects the principle of a “triangular number” in the context of power equations, in which, similarly to a triangular number, the power increases according to the principle (x + 1).

Thus, the number 153 in the spiritual sense is a symbol of the deification of the mind, i.e. the achievement of spiritual or divine consciousness, which gradually goes through 3 stages of development:

• – bodily (horizontal neural network)
• – mental (vertical neural network)
• – spiritual (integrated neural network)

as stages of development and compaction of the neural network of consciousness on 17 levels, forming a meta network of the divine mind.

This assumption is fully consistent with patristic psychology and the teaching of the Church Fathers about three types of knowledge (knowledge), mind and human condition:

“Three states of life were recognized by the mind: carnal, mental and spiritual. Each of them has its own way of life, different in itself and unlike others.(Rev. Nikita Stifat, Second Centurion of Natural Psychological Chapters on Cleansing the Mind)

“Three are the mental ways in which knowledge (knowledge) ascends and descends; and there is a change both in the ways in which knowledge is given, and in the knowledge itself; and through this it harms and helps. The three ways are: body, soul, spirit. (St. Isaac the Syrian, Ascetic Words, Word 25)

"There are three mental places into which the mind enters, changing in itself: the natural, the supernatural, and the unnatural."(St. Mark the Ascetic, Instructions of Mark the Ascetic on the Spiritual Life, 4, 90)

Thus, the general principle of the immortality of the personality (soul) based on the development of spiritual consciousness, passing through several stages of development:

• rational thinking (horizontal),
• religious thinking (vertical),
• spiritual consciousness (integral),

was once again confirmed on the basis of the Gospel, as a unique spiritual primary source of divine origin.

From this point of view, the net thrown on the right side of the boat is a symbol of the neural network of spiritual consciousness, as higher form awareness and the result of the development of the spiritual mind. The right side is a symbol of not religious, namely rational cognition who came to higher spirituality and God through reasoning and intellect. Big fish are generous gifts of the neural network of the integral (spiritual) consciousness, which can withstand extreme loads without destruction.

From the book “Notes on Christian Psychology”, 2017 K.V. Yatskevich, Minsk

Mikhail Treshchalin, Chief Researcher, Doctor of Technical Sciences, Professor

Moscow State Technological University Stankin, Russia

Championship participant: National championship in research analytics - "Russia";

The article deals with a wide range of issues, logically interconnected by the general idea of ​​explaining the meaning of the symbolic designations contained in the works of John the Theologian. The analysis of Chapter 21 of the Gospel of John the Theologian is carried out. The number 153, which determines the number of "big fish" caught, is considered. The rationale for the semantic meaning of 153, associated with the cyclical nature of processes on Earth, is presented.

Keywords: numerical symbolism, cycle, numbers 153, 108, 216 and 666, life cycle, periodic processes.

The article deals with a wide range of issues that are logically linked together by a common idea to explain the meaning of symbolic designations contained in the works of Ioann Bogoslov.Chapter 21 analyzes theof the Evangeliya of Ioann Bogoslov. Consider the number 153, indicating the number of caught the "big fish". It examines the rationale for the semantic meaning of 153, associated with the cyclical processes on Earth.

keywords: numerical symbolism, the cycle, numbers 153, 108, 216 and 666, the life cycle, periodic processes.

In the context of the analysis of literary monuments, chronicles and sacred books of many peoples of the world, one way or another connected with the description of the history of human development, special attention should be paid to the "Gospel" and "Revelation" of St. John the Theologian, where, according to many researchers, a description of the past and the future of the planet Earth, expressed in the language of images and symbols.

In order to evaluate significant events on Earth, Chapter 21 of the Gospel of John is of great interest.

• 21:3. Simon Peter says to them: I'm going to fish. They say to him: we go with you. We went, and immediately got into the boat, and caught nothing that night.
• 21:4. And when the morning had already come, Jesus was standing on the shore;
• 21:5. Jesus says to them: children! do you have any food? They answered Him: no.
• 21:6. He said to them, Throw the net on the right side of the boat, and you will catch it. They threw, and could no longer pull out the nets from the multitude of fish.
• 21:8. And the other disciples sailed in a boat - for they were not far from the land, about two hundred cubits - dragging a net with fish.
• 21:11. Simon Peter went and dragged out a net full of big fish, which numbered one hundred and fifty-three.

Here it is appropriate to note that "... Jesus appeared to His disciples at the Sea of ​​Tiberias." Archimandrite Nikifor in the Bible Encyclopedia writes: "... There are many fish in the lake, and therefore the local inhabitants were mostly engaged, and still are engaged in fishing." A quite appropriate question arises: if there are a lot of fish in the lake, then how can you not catch it, especially with a net?

Not unimportant is the clarification: "... and did not catch anything that night." Night precedes day, but the fact that fishing was daytime is not mentioned in the text of Chapter 21. Night is primarily associated with darkness. If we assume the presence of a solar eclipse, then this phenomenon is short-lived and is not comparable in time to the duration of the night.

Therefore, it can be assumed that the text of Chapter 21 allegorically reflects the events on Earth preceding the appearance of Jesus, and connected, one way or another, with the long absence of the Sun. Therefore, further analysis is based on a comparison of information that logically and chronologically corresponds to the texts of the Gospel and Revelation.

Historical chronicles and annals indicate that the world was shrouded in twilight in the year of Caesar's death - 44 BC. e. Pliny wrote: "After the assassination of the dictator Caesar, and during the war of Antony, for almost a whole year the darkness did not dissipate." The onset of dusk is explained by the dust of a comet entering the Earth's atmosphere, which appeared on September 22, 44 BC. e.

The wording and style of Jesus' instruction: "cast the net on the right side of the boat and you will catch" does not allow one to doubt that if people immediately go fishing, they will return with prey, casting the net precisely from the starboard side. Such a clarification suggests that it was customary to “throw” the net from the left side. This version has the following justification.

As I. Velikovsky noted, after the catastrophe that occurred in 44 BC. e., "... the four cardinal directions were not the same as before." Aristotle wrote: “The Pythagoreans only distinguished between right and left in motion. The rotation of the sky begins on the side where the stars rise; therefore, it will be on the right, and the side where the stars set will be on the left.” Plato expressed a similar opinion. Commenting on the movement from left to right, he clarified that "... At the same time, the east will be on the right." A change in the direction of the movement of the Sun led to disastrous consequences on the continent: "A great plague then attacks all animals, and few people remain alive." This quote is an indirect explanation for the lack of opportunity to find food on land and in the sea.

Consequently, the appearance of Jesus marked the end of darkness and the onset of morning - the beginning of a new era (stage, period, cycle) of life on Earth (the sea in the Bible means the whole world, that is, the sea of ​​life).

The catch is of great interest. It is obvious that the indication of the exact number of fish caught, "... of which there were one hundred and fifty-three", has a very specific purpose. This assumption is based on a comparison of the presentation of the same events in the "Gospel" of Luke (Chapter 5).

If in the "Gospel" of Luke the fact of the abundance of long-awaited food is stated (5:6. ... They caught a great many fish ...), then John especially emphasizes the size of the catch - 153 large fish. Why exactly 153, and not more and not less? After all, in order to feed several people and three dozen "big fish" would be enough. Based on the prophetic content of the "Gospel" of John, it remains to be assumed that the number 153 contains hidden information, being a kind of code for the system of processes occurring on Earth.

John of Kronstadt wrote: “According to the interpretation of one of the Fathers of the Church (Gregory the Dialogist, Pope of Rome), the mentioned number 153 corresponds to the high significance of the election for the Kingdom of Heaven. It is made up of 3 × 3 × (10 + 7) = 153, where 3 × 3 is a strong faith in the Holy Trinity; 10 - love or law of commandments; 7 - the grace of the Holy sacraments of faith. ... Here, in this example, came together: faith, works and grace - 3 × 3 × (10 + 7) = 153.

Assuming that 153 is indicated (calculated, compiled) not by chance, one should consider the meaning and sequence of the location of each figure included in this number. Summarizing the features attributed to the numbers 1, 3 and 5, the following symbolic features can be noted. Number 153:

• - in the general system of laws of the development of the Universe characterizes life rhythms and time calculation on Earth;
• - reflects the integrity of the individual, the creative power and active position of a person in relation to natural forces;
• - is something holistic, having a beginning, middle and end.

The analysis showed that the number 153 characterizes the "cycle of completion" and is associated with the beginning of a new era of life on Earth. However, the Holy Apostle John the Theologian used the cipher, despite the fact that he undoubtedly knew the periodicity of the onset of crisis events on the globe, in particular, natural disasters.

After "They threw, and could no longer pull out the nets from the multitude of fish," John writes that the place of the catch was "... they were not far from the earth, about two hundred cubits."

It should be noted that the lack of certainty in the expression of any magnitudes is not characteristic of the works of St. John the Theologian. Both in the "Gospel" and in "Revelation" the given numerical characteristics always have specific meanings.

In principle, any uncertainty is based on a doubt about the correctness of the results obtained, conclusions drawn, etc., incomplete knowledge of the subject of discussion, or a conscious desire to hide the truth.

Given the high degree of erudition and ability to prophesy, it is unlikely that John could not accurately indicate the distance to the coast. Moreover, one could keep silent about where in the lake the “lots of fish” were caught, because. in relation to solving the main problem - the appearance of long-awaited food, such information is not of decisive importance. Therefore, it seems important for the author to bring to the attention of people the number 200 in an approximate form.

According to John of Kronstadt, “... The distance to the boat corresponds to the period of time from Apostolic Church until the end of world history. If the phrase "about two hundred cubits" is taken symbolically, then they ... mean about 2000 years.

However, the expression “about two hundred” can be interpreted in two ways: the exact value of the number is either a little less or a little more than 200. This approach allows us to assume that we mean a 216-year cycle, but calculated from the calculation of not 360, but 365 days a year. Thus, an option to justify the reason for the lack of accuracy in relation to the phrase "about two hundred cubits" is the difference in the definition of the cycle of catastrophes, depending on the chronological scale.

The study of materials related to the explanation of the meaning of the numbers 108 and 216 allows us to make an assumption that in section 8 of Chapter 21 of the "Gospel" from John the value "... about two hundred" corresponds to 216. Directly 108 and 216 deserve a separate comment, as they have been known since ancient times. times, numerical characteristics of cyclic processes on the Earth and in Space, linking chronological systems with the movement and interaction of the planets. A feature of the number 108 is that the sum of its constituent numbers is equal to the number 108 itself. 18, 1008, 10008, ... have the same property.

Analyzing information regarding the numbers 108 and 216, the following points attract attention:

• - the duration of epochs ending with a planetary cataclysm includes cycles of 108 and 216 years. Moreover, the number of such cycles is a multiple of 2, 6 (12), 10 (20);
• - the number 216 is the least common multiple of 54 and 72: 72 × 3 = 54 × 4 = 216. This explains the relationship of cycles (periods), duration: 144000, 7200, 360 days; 108, 216, 144, 2160, 25920 years.

Exploring the symbolism of the Holy Apostle John the Theologian, one should pay attention to the numbers given in the Apocalypse.

It is generally accepted that in the "Revelation" the secrets of the fate of the Church and the end of the world are revealed. With this approach, the number 666 first of all attracts attention. When analyzing verse 13:18 (“Here is wisdom. Whoever has the mind, count the number of the beast, for this is the number of a man; his number is six hundred and sixty-six”) of the Apocalypse, causes interest in the use of the term “consider”, since there are two possibilities for understanding it.

The first option is "consider, read." In this case, the literal analogue of the number 666 is considered - the approach. At the time of the writing of the Apocalypse (~ 67 AD), there were no Arabic numerals yet, and the numbers in the writings in all languages ​​of the Greco-Roman Empire were indicated by the letters of the Greek alphabet, which were selected so that the sum of the digits was the number 666, and they themselves were read like a name.

Currently, the most common opinion is that 666 denotes the name of the Roman emperor "Caesar Nero" (Nero Caesar). However, such an obvious interpretation casts doubt on its unambiguity. Saint Irenaeus wrote: "... There may be many names that include the above number, and yet this issue will remain unresolved." In the "Interpretation on the Apocalypse of St. John the Theologian", St. Andrew of Caesarea writes: "... If there was a need to know his name, then, as some teachers say, the seer would open it."

Another way of perceiving the word “count” is an abbreviation for “count”, but here the question arises: why count if the number 666 is indicated, therefore, counted. Most likely, it is necessary to consider both options together, based on numerical symbolism. Then, initially, one should “count” or decipher the number 666, and after the meaning is clear, “read” the true interpretation of the author. In this case, it should be borne in mind the representation of each multi-digit number in the form:

abc = (ab ± c) + (bc ± a) + (ca ± b) or abcdef = (abcde ± f) + (bcdef ± a) + (cdefa ± b) + (defab ± c) + (efabc ± d ) + (fabcd ± e).

Comparing the results of the calculation, it should be noted that the algebraic sum of the numbers that make up 666 is twice the sum of the numbers included in 153.

As a result of the analysis, the following conclusions and assumptions can be drawn.

1. The numbers 153 and 666 not only have the opposite meaning, originally laid down by the Holy Apostle John the Theologian, but also differ in the magnitude of the sum of the numbers that make up each of them twice: one hundred and fifty-three corresponds to 108, six hundred and sixty-six is ​​determined by the number 216.

2. The algebraic sum of the numbers that make up 153, 666, 144000 is a multiple of 9 and 108. Given that 108 can be represented as a product of twelve and nine, as well as the symbolic meaning of these numbers, it should be understood that one hundred and fifty three expresses the cosmic 108-year cycle , consisting of 12 nine-year periods. At the same time, the duration of the year, in accordance with the ancient system of chronology of many peoples of the world, is 360 days.

3. The "Number of the Beast" carries a negative content, characterizing everything bad, the opposite of the Divine. This is expressed in numbers:

• - thirteen (Chapter number), which can be seen as a reference to the catastrophe that occurred in Easter night from 13 to 14 Abib (months) in Egypt and Israel in the middle of the second millennium BC, as well as the designation of actions, events, phenomena ending in collapse, death, a radical alteration of things;
• - eighteen (verse number), is a doubled nine or the sum of three sixes;
• - the sum of the numbers that make up 666 and equal to 216 = 2 × 108.

Therefore, 666 reflects the quality of the end of the next doubled nine-year period or 216-year cycle. Every eighteen-year stage, from the beginning of the 108-year cycle, as well as every second 108-year cycle, must end with a major cataclysm.

For a more complete understanding of the stated numerical relationships, one should cite the original version of the recording of verse 18 of Chapter 13 of the Apocalypse: “Here is wisdom. Whoever has a mind, let him honor the number of the beast: for there is a human number, and his number is six hundred and sixty-six. If we assume the presence of commas in the phrase "six hundred, sixty, six", then the "number of the Beast" takes on human-friendly meanings associated with the end (beginning) of the "Great Cycle" or the cycle of precession: 216 × 600 = 129600; 216 x 60 = 12960; 216 x 6 = 1296.

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On the round date 11/11/11 it is appropriate to write something about numerical symbolism in the Bible. There is a lot of it, of course, although not in every number it is necessary to seek out any hidden meaning (for example, with all the rich symbolism of the Gospel of John, what meaning can be seen in 153 fish in John 21:11? - most likely it is just “a very large number").

My choice fell on the book that (and about which) I have read more than others in the last 3 years - the Gospel of Matthew. Maybe “symbolism” is not the right word here, just for Matthew, taking into account his former profession, numbers meant a lot, he was very good at handling them, and in his work the use of numbers is a powerful literary device. The list does not claim to be complete; In any case, this is not worth bringing to fanaticism. So let's go, in ascending order.

Many events in Matthew occur 3 times. Three Passion Predictions (16:21; 17:22-23; 20:18-19). Three prayers in Gethsemane (26:39, 42, 44). Three Denials of Peter (26:69-75). In addition, the closest circle of Jesus' disciples is made up of three people (Peter, James, John - see 17:1).

After feeding the four thousand, there were seven baskets full of pieces (15:37). Seven means completeness. It was: seven loaves. It became: seven full baskets of pieces. In the previous chapters there is a development of the doctrine of the Eucharist in Mt. The point is that it is Jesus who is the true Bread, although this is not stated as clearly as, for example, in John 6:35, 48, 51 (where it is also said in the context of feeding a multitude of people). An explanation of Matthew's teaching on the Eucharist will require a separate post later on. For now, suffice it to say that the number "7" here emphasizes the fullness of being fed with Christ, and it is in this connection that Jesus further rebukes the disciples in 16:10. In other cases of the use of this number in Matthew, it also has the meaning of completeness or multitude (7 brothers in the Sadducean tale in 22:24-28 mean a large number).

First of all, there are 12 students. They are called apostles only once (10:2), in all other cases they are "disciples", "twelve disciples" or simply "twelve". (5:1; 10:1, 5; 20:17). Even when a smaller number of disciples is given, such as "ten" (20:24) or "eleven" (28:16), this only emphasizes the original integrity of the "twelve" more strongly. The Church is apostolic, and there are 12 apostles. 12 patriarchs, 12 tribes of Israel, which means that the Church is the new Israel. The 12 boxes left after the feeding of five thousand at 14:20 have the same meaning for Mt.

Perhaps the most striking symbolism in Matt. 14 generations are mentioned three times in the genealogy, this is especially emphasized in 1:17 (although if you count, it turns out that in the first case there will be 14 generations, in the second - 15, and in the third - again 14, but this is due to the Jewish counting system , according to which the first and / or last parts of the chain could either be included or not included in the calculation). So, according to gematria, the name David (D-V-D) gives exactly 14 in total. And David plays a key role in the genealogy: Jesus is the Son of David (1:1), i.e., the true Messiah.

The number of days (4:2, "forty days and forty nights" - Hebraism) that Jesus spent in the wilderness. In the Gospel itself, this number is no longer found, but in the OT there are many, it would be tedious to list everything, here is the most important text that is directly related to the use of this number in Matthew: “And remember all the way in which the Lord your God led you, in the wilderness, for forty years already, to humble you, to test you and find out what is in your heart, whether you will keep His commandments or not; He humbled you, made you hungry, and fed you with manna, which you did not know and your fathers did not know, in order to show you that a man does not live by bread alone, but by every [word] that proceeds from the mouth of the Lord, a man lives” (Deut. 8:2-3). Other cases of fasting for forty days: Moses (Ex 34:28; Deut 9:9) and Elijah (1 Kings 19:8). Matthew develops the typology of Jesus as the new Moses and "Israel reduced to one", moreover, at the Transfiguration in 17:3, it is Moses and Elijah who stand on the mountain with Jesus, so these correspondences are not accidental.

From the parable of the ungrateful servant (18:24). A debt of 10,000 talents is not just a very large amount, but an almost infinite amount (roughly like a "googol" in the 20th century). Talent is the largest monetary unit in the Middle East, 10000 being the maximum count at the time.

Finally, a few words about false symbolism. The Gnostics added the hours in the parable of the workers in the vineyard (20:1-16), and thus received the number of pleroma emanations equal to 30.