The lepton, plural lepta ( Greek: λεπτόν, λεπτά), is the name of various fractional units of currency used in the Greek-speaking world from antiquity until today. By 1611, they were no longer minted, but they were still in circulation.Reverse of a Greek 5 lepta coin (termed " obolos") of 1869. More important, they were the very smallest copper coins. When the two areas were united under the dukes of Burgundy and later under the Habsburgs, the rate of the mijt was set at 1/32 stuiver. Originally, the Brabant mijt ( maille in French) was 1/76 stuiver, the Flemish mijt 1/48 stuiver. English poet Geoffrey Chaucer refers to the myte in his unfinished poem Anelida and Arcite (c. Both the duke of Brabant and the count of Flanders issued them and they were sometimes imitated in the North. The denomination was well known in the Southern Netherlands. However, there was a mite in the time of the creation of the King James Bible, as indeed there had been at the time of earliest modern English translation of the New Testament by William Tyndale in 1525. In Jesus' times in Judea, the small copper coin was called a lepton there was no coin called by the English term "mite" at that time. This was an act of perfect love and sacrifice. The widow had given more than all the rich for she parted with her whole fortune. From the words of our Lord spoken in praise of the poor widow, we learn that in our good works everything depends upon the intention. Justus Knecht gives a common moral lesson from the widow's mites: Wright notes the irony that as the Temple was destroyed in the year 70, the widow's gift was not only misguided, but for nothing. The account of the Widow's Mite is followed by, "As he was making his way out of the temple area one of his disciples said to him, "Look, teacher, what stones and what buildings!" Jesus said to him, "Do you see these great buildings? There will not be one stone left upon another that will not be thrown down." a rebuke and rejection of the wrongdoers." Quesnell notes that if Jesus' statement was to be seen as an endorsement of the widow's action, it bears none of the usual comments, such as "Go, and do likewise." the value system that motivates her action, and he condemns the people who conditioned her to do it." Elizabeth Struthers Malbon concludes that Wright's interpretation is "more ingenious than convincing." In Wright's opinion, rather than commending the widow's generosity, Jesus is condemning both the social system that renders her poor, and ". The same religious leaders who would reduce widows to poverty also encourage them to make pious donations beyond their means. They will receive a very severe condemnation." They devour the houses of widows and, as a pretext, recite lengthy prayers. "Beware of the scribes, who like to go around in long robes and accept greetings in the marketplaces, seats of honor in synagogues, and places of honor at banquets. In the passage immediately prior to Jesus taking a seat opposite the Temple treasury, he is portrayed as condemning religious leaders who feign piety, accept honor from people, and steal from widows. You nullify the word of God in favor of your tradition that you have handed on. įor Moses said, 'Honor your father and your mother,' and 'Whoever curses father or mother shall die.' Yet you say, 'If a person says to father or mother, "Any support you might have had from me is qorban"' (meaning, dedicated to God), you allow him to do nothing more for his father or mother. He points out that earlier, in Mark 7:10-13, Jesus takes to task the scribes and Pharisees for a hypocrisy that would impoverish parents.
However, Addison Wright observes that there is no indication given of the widow's demeanor or frame of mind. Thus Jesus would not have wanted to show the example of a generous donor, but rather to denounce a case of injustice.
They connect this story with Jesus' condemnation of religious leaders devouring the houses of widows in the preceding verse ( Gospel according to Luke, chapter 20). Various theologians have criticized this interpretation. The account of the widow's offering is often used by some churches to encourage the faithful to follow her example and make large offerings, despite a precarious situation. The traditional interpretation of this story tends to view it as contrasting the conduct of the scribes with that of the widow, and encouraging generous giving often read with 2 Corinthians 9:7, ".
0 kommentar(er)
