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CONTENTS
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* (Top)
* 1Name
Toggle Name subsection
* 1.1Naming conventions
* 1.2Etymology
* 1.3Jesus Christ
* 2Life and teachings in the New Testament
Toggle Life and teachings in the New Testament subsection
* 2.1Canonical gospels
* 2.1.1Authorship, date, and reliability
* 2.1.2Comparative structure and content
* 2.2Genealogy and nativity
* 2.3Early life, family, and profession
* 2.4Baptism and temptation
* 2.5Public ministry
* 2.5.1Disciples and followers
* 2.5.2Teachings and miracles
* 2.5.3Proclamation as Christ and Transfiguration
* 2.6Passion Week
* 2.6.1Activities in Jerusalem
* 2.6.2Last Supper
* 2.6.3Agony in the Garden, betrayal, and arrest
* 2.6.4Trials by the Sanhedrin, Herod, and Pilate
* 2.6.5Crucifixion and entombment
* 2.7Resurrection and ascension
* 3Early Christianity
* 4Historical views
Toggle Historical views subsection
* 4.1Judea and Galilee in the 1st century
* 4.2Sources
* 4.3Chronology
* 4.4Historicity of events
* 4.4.1Family
* 4.4.2Baptism
* 4.4.3Ministry in Galilee
* 4.4.4Role
* 4.4.5Passover and crucifixion in Jerusalem
* 4.4.6After crucifixion
* 4.5Portraits of Jesus
* 4.6Language, ethnicity, and appearance
* 4.7Christ myth theory
* 5Religious perspectives
Toggle Religious perspectives subsection
* 5.1Christianity
* 5.2Judaism's view
* 5.3Manichaeism
* 5.4Islam
* 5.4.1Ahmadiyya Islam
* 5.5Druze Faith
* 5.6Baháʼí Faith
* 5.7Other
* 6Artistic depictions
* 7Associated relics
* 8See also
* 9Notes
* 10References
Toggle References subsection
* 10.1Citations
* 10.2Sources
* 11External links
Toggle the table of contents
JESUS
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From Wikipedia, the free encyclopedia
Central figure of Christianity
Several terms redirect here. For other uses, see Jesus (disambiguation), Christ
(disambiguation), Jesus Christ (disambiguation), and Jesus of Nazareth
(disambiguation).
Jesus
The Christ Pantocrator of Saint Catherine's Monastery at Mount Sinai, 6th
century AD
Bornc. 6 to 4 BC[a]
Herodian kingdom, Roman Empire[5]
DiedAD 30 or 33 (aged 33 or 38)
Jerusalem, Judaea,
Roman Empire
Cause of deathCrucifixion[b]Known forCentral figure of Christianity
Major prophet in Islam and Druze Faith
Manifestation of God in Baháʼí FaithParents
* Mary
* Joseph[c]
Jesus[d] (c. 6 to 4 BC – AD 30 or 33), also referred to as Jesus Christ,[e]
Jesus of Nazareth, and many other names and titles, was a first-century Jewish
preacher and religious leader.[10] He is the central figure of Christianity, the
world's largest religion. Most Christians believe Jesus to be the incarnation of
God the Son and the awaited messiah, the Christ that is prophesied in the Old
Testament.
Virtually all modern scholars of antiquity agree that Jesus existed
historically.[f] Accounts of Jesus's life are contained in the Gospels,
especially the four canonical Gospels in the New Testament. Academic research
has yielded various views on the historical reliability of the Gospels and how
closely they reflect the historical Jesus.[18][g][21][22] Jesus was circumcised
at eight days old, was baptized by John the Baptist as a young adult, and after
40 days and nights of fasting in the wilderness, began his own ministry. Being
an itinerant teacher, he was often referred to as "rabbi".[23] Jesus often
debated with fellow Jews on how to best follow God, engaged in healings, taught
in parables, and gathered followers, among whom twelve were his primary
disciples. He was arrested in Jerusalem and tried by the Jewish authorities,[24]
turned over to the Roman government, and crucified on the order of Pontius
Pilate, the Roman prefect of Judaea. After his death, his followers became
convinced that he rose from the dead, and following his ascension, the community
they formed eventually became the early Christian Church that expanded as a
worldwide movement.[25] Accounts of his teachings and life were initially
conserved by oral transmission, which was the source of the written Gospels.[26]
Christian theology includes the beliefs that Jesus was conceived by the Holy
Spirit, was born of a virgin named Mary, performed miracles, founded the
Christian Church, died by crucifixion as a sacrifice to achieve atonement for
sin, rose from the dead, and ascended into Heaven, from where he will return.
Commonly, Christians believe Jesus enables people to be reconciled to God. The
Nicene Creed asserts that Jesus will judge the living and the dead, either
before or after their bodily resurrection, an event tied to the Second Coming of
Jesus in Christian eschatology. The great majority of Christians worship Jesus
as the incarnation of God the Son, the second of three prosopons of the
Trinity.[h] The birth of Jesus is celebrated annually, generally on 25
December,[i] as Christmas. His crucifixion is honoured on Good Friday and his
resurrection on Easter Sunday. The world's most widely used calendar era—in
which the current year is AD 2024 (or 2024 CE)—is based on the approximate
birthdate of Jesus.[27]
Jesus is also revered in Islam, the Baháʼí Faith, and the Druze Faith. In Islam,
Jesus (often referred to by his Quranic name ʿĪsā) is considered the penultimate
prophet of God and the messiah, who will return before the Day of Judgement.
Muslims believe Jesus was born of the virgin Mary but was neither God nor a son
of God. Most Muslims do not believe that he was killed or crucified but that God
raised him into Heaven while he was still alive.[j] In contrast, Judaism rejects
the belief that Jesus was the awaited messiah, arguing that he did not fulfill
messianic prophecies, was not lawfully anointed and was neither divine nor
resurrected.
NAME
Further information: Jesus (name), Holy Name of Jesus, Names and titles of Jesus
in the New Testament, and Names of God in Christianity
Part of a series on
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Jesus in Christianity
* Christ
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Jesus in Islam
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Background
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Counter-clockwise from top-right: Hebrew, Aramaic, Greek, Latin, and English
transcriptions of the name Jesus
NAMING CONVENTIONS
A typical Jew in Jesus's time had only one name, sometimes followed by the
phrase "son of [father's name]", or the individual's hometown.[28] Thus, in the
New Testament, Jesus is commonly referred to as "Jesus of Nazareth".[k] Jesus's
neighbours in Nazareth referred to him as "the carpenter, the son of Mary and
brother of James and Joses and Judas and Simon", "the carpenter's son", or
"Joseph's son"; in the Gospel of John, the disciple Philip refers to him as
"Jesus son of Joseph from Nazareth".
ETYMOLOGY
The English name Jesus, from Greek Iēsous, is a rendering of Joshua (Hebrew
Yehoshua, later Yeshua), and was not uncommon in Judea at the time of the birth
of Jesus. Popular etymology linked the names Yehoshua and Yeshua to the verb
meaning "save" and the noun "salvation".[29] The Gospel of Matthew tells of an
angel that appeared to Joseph instructing him "to name him Jesus, for he will
save his people from their sins".[30]
JESUS CHRIST
Since the early period of Christianity, Christians have commonly referred to
Jesus as "Jesus Christ".[31] The word Christ was a title or office ("the
Christ"), not a given name.[32][33] It derives from the Greek Χριστός
(Christos),[34][35] a translation of the Hebrew mashiakh (משיח) meaning
"anointed", and is usually transliterated into English as "messiah".[36] In
biblical Judaism, sacred oil was used to anoint certain exceptionally holy
people and objects as part of their religious investiture.[37]
Christians of the time designated Jesus as "the Christ" because they believed
him to be the messiah, whose arrival is prophesied in the Hebrew Bible and Old
Testament. In postbiblical usage, Christ became viewed as a name—one part of
"Jesus Christ". Etymons of the term Christian (meaning a follower of Christ)
have been in use since the 1st century.[38]
LIFE AND TEACHINGS IN THE NEW TESTAMENT
Main article: Life of Jesus
Further information: New Testament places associated with Jesus
Events in theLife of Jesus
according to the canonical gospels
show
Early life
* Annunciation
* Visitation
* Joseph's dreams
* Nativity
* Virgin birth
* Annunciation to the Shepherds
* Adoration of the Shepherds
* Circumcision
* Adoration of the Magi
* Flight into Egypt
* Massacre of the Innocents
* Presentation
* Return to Nazareth
* Finding in the Temple
show
Ministry
* Baptism
* Temptation
* Commissioning the Twelve Apostles
* Sermon on the Mount / Plain
* Beatitudes
* Lord's Prayer
* Miracles
* Parables
* Prayer
* Rejection
* Transfiguration
show
Passion
* Triumphal entry into Jerusalem
* Temple cleansing
* Second coming prophecy
* Anointing
* Last Supper
* Farewell Discourse
* Paraclete promised
* Agony in the Garden
* Kiss of Judas
* Arrest
* Sanhedrin trial
* Mocking
* Herod's court
* Pilate's court
* Flagellation
* Crown of Thorns
* Via Dolorosa
* Crucifixion
* Descent from the Cross
* Entombment
* Harrowing of Hell
show
Resurrection
* Empty tomb
* Appearances
* Noli me tangere
* Road to Emmaus
* Great Commission
* Ascension
show
In rest of the NT
* Road to Damascus
* John's vision
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CANONICAL GOSPELS
Main articles: Gospel, Gospel harmony, and Historical reliability of the Gospels
A 3rd-century Greek papyrus of the Gospel of Luke
The four canonical gospels (Matthew, Mark, Luke, and John) are the foremost
sources for the life and message of Jesus.[28] But other parts of the New
Testament also include references to key episodes in his life, such as the Last
Supper in 1 Corinthians 11:23–26.[39][40][41][42] Acts of the Apostles[43]
refers to Jesus's early ministry and its anticipation by John the
Baptist.[44][45][10] Acts 1:1–11[46] says more about the Ascension of Jesus[47]
than the canonical gospels do.[48] In the undisputed Pauline letters, which were
written earlier than the Gospels, Jesus's words or instructions are cited
several times.[49][l]
Some early Christian groups had separate descriptions of Jesus's life and
teachings that are not in the New Testament. These include the Gospel of Thomas,
Gospel of Peter, and Gospel of Judas, the Apocryphon of James, and many other
apocryphal writings. Most scholars conclude that these were written much later
and are less reliable accounts than the canonical gospels.[52][53][54]
AUTHORSHIP, DATE, AND RELIABILITY
The canonical gospels are four accounts, each by a different author. The authors
of the Gospels are pseudonymous, attributed by tradition to the four
evangelists, each with close ties to Jesus:[55] Mark by John Mark, an associate
of Peter;[56] Matthew by one of Jesus's disciples;[55] Luke by a companion of
Paul mentioned in a few epistles;[55] and John by another of Jesus's
disciples,[55] the "beloved disciple".[57]
According to the Marcan priority, the first to be written was the Gospel of Mark
(written AD 60–75), followed by the Gospel of Matthew (AD 65–85), the Gospel of
Luke (AD 65–95), and the Gospel of John (AD 75–100).[58] Most scholars agree
that the authors of Matthew and Luke used Mark as a source for their gospels.
Since Matthew and Luke also share some content not found in Mark, many scholars
assume that they used another source (commonly called the "Q source") in
addition to Mark.[59]
One important aspect of the study of the Gospels is the literary genre under
which they fall. Genre "is a key convention guiding both the composition and the
interpretation of writings".[60] Whether the gospel authors set out to write
novels, myths, histories, or biographies has a tremendous impact on how they
ought to be interpreted. Some recent studies suggest that the genre of the
Gospels ought to be situated within the realm of ancient biography.[61][62][63]
Although not without critics,[64] the position that the Gospels are a type of
ancient biography is the consensus among scholars today.[65][66]
Concerning the accuracy of the accounts, viewpoints run the gamut from
considering them inerrant descriptions of Jesus's life,[67] to doubting whether
they are historically reliable on a number of points,[68] to considering them to
provide very little historical information about his life beyond the
basics.[69][70] According to a broad scholarly consensus, the Synoptic Gospels
(the first three—Matthew, Mark, and Luke) are the most reliable sources of
information about Jesus.[71][72][28]
COMPARATIVE STRUCTURE AND CONTENT
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Matthew, Mark, and Luke are known as the Synoptic Gospels, from the Greek σύν
(syn "together") and ὄψις (opsis "view"),[73][74][75] because they are similar
in content, narrative arrangement, language and paragraph structure, and one can
easily set them next to each other and synoptically compare what is in
them.[73][74][76] Scholars generally agree that it is impossible to find any
direct literary relationship between the Synoptic Gospels and the Gospel of
John.[77] While the flow of many events (e.g., Jesus's baptism, transfiguration,
crucifixion and interactions with his apostles) are shared among the Synoptic
Gospels, incidents such as the transfiguration and Jesus's exorcising demons[78]
do not appear in John, which also differs on other matters, such as the
Cleansing of the Temple.[79]
The Synoptics emphasize different aspects of Jesus. In Mark, Jesus is the Son of
God whose mighty works demonstrate the presence of God's Kingdom.[56] He is a
tireless wonder worker, the servant of both God and man.[80] This short gospel
records few of Jesus's words or teachings.[56] The Gospel of Matthew emphasizes
that Jesus is the fulfilment of God's will as revealed in the Old Testament, and
the Lord of the Church.[81] He is the "Son of David", a "king", and the
messiah.[80][82] Luke presents Jesus as the divine-human saviour who shows
compassion to the needy.[83] He is the friend of sinners and outcasts, come to
seek and save the lost.[80] This gospel includes well-known parables, such as
the Good Samaritan and the Prodigal Son.[83]
The prologue to the Gospel of John identifies Jesus as an incarnation of the
divine Word (Logos).[84] As the Word, Jesus was eternally present with God,
active in all creation, and the source of humanity's moral and spiritual
nature.[84] Jesus is not only greater than any past human prophet but greater
than any prophet could be. He not only speaks God's Word; he is God's Word.[85]
In the Gospel of John, Jesus reveals his divine role publicly. Here he is the
Bread of Life, the Light of the World, the True Vine and more.[80]
In general, the authors of the New Testament showed little interest in an
absolute chronology of Jesus or in synchronizing the episodes of his life with
the secular history of the age.[86] As stated in John 21:25, the Gospels do not
claim to provide an exhaustive list of the events in Jesus's life.[87] The
accounts were primarily written as theological documents in the context of early
Christianity, with timelines as a secondary consideration.[88] In this respect,
it is noteworthy that the Gospels devote about one third of their text to the
last week of Jesus's life in Jerusalem, referred to as the Passion.[89] The
Gospels do not provide enough details to satisfy the demands of modern
historians regarding exact dates, but it is possible to draw from them a general
picture of Jesus's life story.[68][86][88]
GENEALOGY AND NATIVITY
Main articles: Genealogy of Jesus and Nativity of Jesus
Jesus was Jewish,[10] born to Mary, wife of Joseph.[90] The Gospels of Matthew
and Luke offer two accounts of his genealogy. Matthew traces Jesus's ancestry to
Abraham through David.[91][92] Luke traces Jesus's ancestry through Adam to
God.[93][94] The lists are identical between Abraham and David but differ
radically from that point. Matthew has 27 generations from David to Joseph,
whereas Luke has 42, with almost no overlap between the names on the two
lists.[m][95] Various theories have been put forward to explain why the two
genealogies are so different.[n]
Adoration of the Shepherds by Gerard van Honthorst, 1622
Matthew and Luke each describe Jesus's birth, especially that Jesus was born to
a virgin named Mary in Bethlehem in fulfilment of prophecy. Luke's account
emphasizes events before the birth of Jesus and centers on Mary, while Matthew's
mostly covers those after the birth and centers on Joseph.[96][97][98] Both
accounts state that Jesus was born to Joseph and Mary, his betrothed, in
Bethlehem, and both support the doctrine of the virgin birth of Jesus, according
to which Jesus was miraculously conceived by the Holy Spirit in Mary's womb when
she was still a virgin.[99][100][101] At the same time, there is evidence, at
least in the Lukan Acts of the Apostles, that Jesus was thought to have had,
like many figures in antiquity, a dual paternity, since there it is stated he
descended from the seed or loins of David.[102] By taking him as his own, Joseph
will give him the necessary Davidic descent.[103] Some scholars suggest that
Jesus had Levite heritage from Mary, based on her blood relationship with
Elizabeth. [104]
The Circumcision by Giovanni Bellini, c. 1500. The work depicts the circumcision
of Jesus.
In Matthew, Joseph is troubled because Mary, his betrothed, is pregnant,[105]
but in the first of Joseph's four dreams an angel assures him not to be afraid
to take Mary as his wife, because her child was conceived by the Holy
Spirit.[106] In Matthew 2:1–12, wise men or Magi from the East bring gifts to
the young Jesus as the King of the Jews. They find him in a house in Bethlehem.
Herod the Great hears of Jesus's birth and, wanting him killed, orders the
murders of male infants in Bethlehem and its surroundings. But an angel warns
Joseph in his second dream, and the family flees to Egypt—later to return and
settle in Nazareth.[106][107][108]
In Luke 1:31–38, Mary learns from the angel Gabriel that she will conceive and
bear a child called Jesus through the action of the Holy Spirit.[97][99] When
Mary is due to give birth, she and Joseph travel from Nazareth to Joseph's
ancestral home in Bethlehem to register in the census ordered by Caesar
Augustus. While there Mary gives birth to Jesus, and as they have found no room
in the inn, she places the newborn in a manger.[109] An angel announces the
birth to a group of shepherds, who go to Bethlehem to see Jesus, and
subsequently spread the news abroad.[110] Luke 2:21 tells how Joseph and Mary
have their baby circumcised on the eighth day after birth, and name him Jesus,
as Gabriel had commanded Mary.[111] After the presentation of Jesus at the
Temple, Joseph, Mary and Jesus return to Nazareth.[97][99]
EARLY LIFE, FAMILY, AND PROFESSION
Main article: Christ Child
See also: Return of the family of Jesus to Nazareth, Unknown years of Jesus, and
Brothers of Jesus
The Finding of the Saviour in the Temple, by William Holman Hunt, 1860
Jesus's childhood home is identified in the Gospels of Luke and Matthew as the
town of Nazareth in Galilee, where he lived with his family. Although Joseph
appears in descriptions of Jesus's childhood, no mention is made of him
thereafter.[112][113] His other family members—his mother, Mary, his brothers
James, Joses (or Joseph), Judas and Simon and his unnamed sisters—are mentioned
in the Gospels and other sources.[114] Jesus's maternal grandparents are named
Joachim and Anne in the Gospel of James.[115] The Gospel of Luke records that
Mary was a relative of Elizabeth, the mother of John the Baptist.[116]
Extra-biblical contemporary sources consider Jesus and John the Baptist to be
second cousins through the belief that Elizabeth was the daughter of Sobe, the
sister of Anne.[117][118][119]
The Gospel of Mark reports that at the beginning of his ministry, Jesus comes
into conflict with his neighbours and family.[120] Jesus's mother and brothers
come to get him[121] because people are saying that he is crazy.[122] Jesus
responds that his followers are his true family. In the Gospel of John, Jesus
and his mother attend a wedding at Cana, where he performs his first miracle at
her request.[123] Later, she follows him to his crucifixion, and he expresses
concern over her well-being.[124]
Jesus is called a τέκτων (tektōn) in Mark 6:3, a term traditionally understood
as carpenter but could also refer to makers of objects in various materials,
including builders.[125][126] The Gospels indicate that Jesus could read,
paraphrase, and debate scripture, but this does not necessarily mean that he
received formal scribal training.[127]
The Gospel of Luke reports two journeys of Jesus and his parents in Jerusalem
during his childhood. They come to the Temple in Jerusalem for the presentation
of Jesus as a baby in accordance with Jewish Law, where a man named Simeon
prophesies about Jesus and Mary.[128] When Jesus, at the age of twelve, goes
missing on a pilgrimage to Jerusalem for Passover, his parents find him in the
temple sitting among the teachers, listening to them and asking questions, and
the people are amazed at his understanding and answers. Mary scolds Jesus for
going missing, to which Jesus replies that he must "be in his father's
house".[129]
BAPTISM AND TEMPTATION
Main articles: Baptism of Jesus and Temptation of Christ
The Baptism of Christ by John the Baptist, by José Ferraz de Almeida Júnior,
1895
The synoptic gospels describe Jesus's baptism in the Jordan River and the
temptations he received while spending forty days in the Judaean Desert, as a
preparation for his public ministry.[130] The accounts of Jesus's baptism are
all preceded by information about John the Baptist.[131][132][133] They show
John preaching penance and repentance for the remission of sins and encouraging
the giving of alms to the poor[134] as he baptizes people in the area of the
Jordan River around Perea and foretells the arrival of someone "more powerful"
than he.[135][136]
Jesus and the devil depicted in The Temptation of Christ, by Ary Scheffer, 1854
In the Gospel of Mark, John the Baptist baptizes Jesus, and as he comes out of
the water he sees the Holy Spirit descending to him like a dove and a voice
comes from heaven declaring him to be God's Son.[137] This is one of two events
described in the Gospels where a voice from Heaven calls Jesus "Son", the other
being the Transfiguration.[138][139] The spirit then drives him into the
wilderness where he is tempted by Satan.[140] Jesus then begins his ministry in
Galilee after John's arrest.[141]
In the Gospel of Matthew, as Jesus comes to him to be baptized, John protests,
saying, "I need to be baptized by you."[142] Jesus instructs him to carry on
with the baptism "to fulfill all righteousness".[143] Matthew details three
temptations that Satan offers Jesus in the wilderness.[144]
In the Gospel of Luke, the Holy Spirit descends as a dove after everyone has
been baptized and Jesus is praying.[145] Later John implicitly recognizes Jesus
after sending his followers to ask about him.[146] Luke also describes three
temptations received by Jesus in the wilderness, before starting his ministry in
Galilee.[147]
The Gospel of John leaves out Jesus's baptism and temptation.[148] Here, John
the Baptist testifies that he saw the Spirit descend on Jesus.[149][150] John
publicly proclaims Jesus as the sacrificial Lamb of God, and some of John's
followers become disciples of Jesus.[72] Before John is imprisoned, Jesus leads
his followers to baptize disciples as well,[151] and they baptize more people
than John.[152]
PUBLIC MINISTRY
Main article: Ministry of Jesus
Sermon on the Mount, by Carl Bloch, 1877, depicts Jesus's important discourse.
The Synoptics depict two distinct geographical settings in Jesus's ministry. The
first takes place north of Judea, in Galilee, where Jesus conducts a successful
ministry, and the second shows Jesus rejected and killed when he travels to
Jerusalem.[23] Often referred to as "rabbi",[23] Jesus preaches his message
orally.[26] Notably, Jesus forbids those who recognize him as the messiah to
speak of it, including people he heals and demons he exorcises (see Messianic
Secret).[153]
John depicts Jesus's ministry as largely taking place in and around Jerusalem,
rather than in Galilee; and Jesus's divine identity is openly proclaimed and
immediately recognized.[85]
Scholars divide the ministry of Jesus into several stages. The Galilean ministry
begins when Jesus returns to Galilee from the Judaean Desert after rebuffing the
temptation of Satan. Jesus preaches around Galilee, and in Matthew 4:18–20, his
first disciples, who will eventually form the core of the early Church,
encounter him and begin to travel with him.[133][154] This period includes the
Sermon on the Mount, one of Jesus's major discourses,[154][155] as well as the
calming of the storm, the feeding of the 5,000, walking on water and a number of
other miracles and parables.[156] It ends with the Confession of Peter and the
Transfiguration.[157][158]
As Jesus travels towards Jerusalem, in the Perean ministry, he returns to the
area where he was baptized, about a third of the way down from the Sea of
Galilee along the Jordan River.[159][160][161] The final ministry in Jerusalem
begins with Jesus's triumphal entry into the city on Palm Sunday.[162] In the
Synoptic Gospels, during that week Jesus drives the money changers from the
Second Temple and Judas bargains to betray him. This period culminates in the
Last Supper and the Farewell Discourse.[131][162][163]
DISCIPLES AND FOLLOWERS
Main articles: Apostles in the New Testament and Commissioning of the Twelve
Apostles
The Exhortation to the Apostles, by James Tissot, portrays Jesus talking to his
12 disciples.
Near the beginning of his ministry, Jesus appoints twelve apostles. In Matthew
and Mark, despite Jesus only briefly requesting that they join him, Jesus's
first four apostles, who were fishermen, are described as immediately
consenting, and abandoning their nets and boats to do so.[164] In John, Jesus's
first two apostles were disciples of John the Baptist. The Baptist sees Jesus
and calls him the Lamb of God; the two hear this and follow Jesus.[165][166] In
addition to the Twelve Apostles, the opening of the passage of the Sermon on the
Plain identifies a much larger group of people as disciples.[167] Also, in Luke
10:1–16 Jesus sends 70 or 72 of his followers in pairs to prepare towns for his
prospective visit. They are instructed to accept hospitality, heal the sick, and
spread the word that the Kingdom of God is coming.[168]
In Mark, the disciples are notably obtuse. They fail to understand Jesus's
miracles,[169] his parables,[170] or what "rising from the dead" means.[171]
When Jesus is later arrested, they desert him.[153]
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,[172] about the
Kingdom of God (or, in Matthew, the Kingdom of Heaven). The Kingdom is described
as both imminent[173] and already present in the ministry of Jesus.[174] Jesus
promises inclusion in the Kingdom for those who accept his message.[175] He
talks of the "Son of man", an apocalyptic figure who will come to gather the
chosen.[28]
Jesus calls people to repent their sins and to devote themselves completely to
God.[28] He tells his followers to adhere to Jewish law, although he is
perceived by some to have broken the law himself, for example regarding the
Sabbath.[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 neighbor as
yourself.'"[176] Other ethical teachings of Jesus include loving your enemies,
refraining from hatred and lust, turning the other cheek, and forgiving people
who have sinned against you.[177][178]
John's Gospel 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 asserts the same thing 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."[179][180]
The Return of the Prodigal Son by Pompeo Batoni, 1773
Approximately 30 parables form about one-third of Jesus's recorded
teachings.[179][181] The parables appear within longer sermons and at other
places in the narrative.[182] They often contain symbolism, and usually relate
the physical world to the spiritual.[183][184] Common themes in these tales
include the kindness and generosity of God and the perils of transgression.[185]
Some of his parables, such as the Prodigal Son,[186] are relatively simple,
while others, such as the Growing Seed,[187] are sophisticated, profound and
abstruse.[188] When asked by his disciples why he speaks in parables to the
people, Jesus replies that the chosen disciples have been given to "know the
secrets of the kingdom of heaven", unlike the rest of their people, "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", going on to say that the majority of their
generation have grown "dull hearts" and thus are unable to understand.[189]
Jesus cleansing a leper, medieval mosaic from the Monreale Cathedral, late 12th
to mid-13th centuries
In the gospel accounts, Jesus devotes a large portion of his ministry to
performing miracles, especially healings.[190] The miracles can be classified
into two main categories: healing miracles and nature miracles.[191][192][193]
The healing miracles include cures for physical ailments, exorcisms,[78][194]
and resurrections of the dead.[195][196][197][198] The nature miracles show
Jesus's power over nature, and include turning water into wine, walking on
water, and calming a storm, among others. Jesus states that his miracles are
from a divine source. When his opponents suddenly accuse him of performing
exorcisms by the power of Beelzebul, the prince of demons, Jesus counters that
he performs them by the "Spirit of God" (Matthew 12:28) or "finger of God",
arguing that all logic suggests that Satan would not let his demons assist the
Children of God because it would divide Satan's house and bring his kingdom to
desolation; furthermore, he asks his opponents that if he exorcises by
Beelzebub, "by whom do your sons cast them out?"[199][200][201] In Matthew
12:31–32, he goes on to say that while all manner of sin, "even insults against
God" or "insults against the son of man", shall be forgiven, whoever insults
goodness (or "The Holy Spirit") shall never be forgiven; they carry the guilt of
their sin forever.
In John, Jesus's miracles are described as "signs", performed to prove his
mission and divinity.[202][203] In the Synoptics, when asked by some teachers of
the Law and some Pharisees to give miraculous signs to prove his authority,
Jesus refuses,[202] saying that no sign shall come to corrupt and evil people
except the sign of the prophet Jonah. Also, in the Synoptic Gospels, the crowds
regularly respond to Jesus's miracles with awe and press on him to heal their
sick. In John's Gospel, Jesus is presented as unpressured by the crowds, who
often respond to his miracles with trust and faith.[204] One characteristic
shared among all miracles of Jesus in the gospel accounts is that he performed
them freely and never requested or accepted any form of payment.[205] The gospel
episodes that include descriptions of the miracles of Jesus also often include
teachings, and the miracles themselves involve an element of teaching.[206][207]
Many of the miracles teach 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 was due to their faith.[208][209]
PROCLAMATION AS CHRIST AND TRANSFIGURATION
Main articles: Confession of Peter and Transfiguration of Jesus
The Transfiguration of Jesus, depicted by Carl Bloch, 19th century
At about the middle of each of the three Synoptic Gospels are two significant
events: the Confession of Peter and the Transfiguration of
Jesus.[158][210][138][139] These two events are not mentioned in the Gospel of
John.[211]
In his Confession, Peter tells Jesus, "You are the Messiah, the Son of the
living God."[212][213][214] Jesus affirms that Peter's confession is divinely
revealed truth.[215][216] After the confession, Jesus tells his disciples about
his upcoming death and resurrection.[217]
In the Transfiguration,[218][138][139][158] 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".[219] A bright
cloud appears around them, and a voice from the cloud says, "This is my Son, the
Beloved; with him I am well pleased; listen to him."[220][138]
PASSION WEEK
The description of the last week of the life of Jesus (often called Passion
Week) occupies about one-third of the narrative in the canonical gospels,[89]
starting with Jesus's triumphal entry into Jerusalem and ending with his
Crucifixion.[131][162]
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 Synoptics, the last week in Jerusalem is the conclusion of the journey
through Perea and Judea that Jesus began in Galilee.[162] Jesus rides a young
donkey into Jerusalem, reflecting the tale of the Messiah's Donkey, an oracle
from the Book of Zechariah in which the Jews' humble king enters Jerusalem this
way.[221][56] People along the way lay cloaks and small branches of trees (known
as palm fronds) in front of him and sing part of Psalms
118:25–26.[222][223][224][225]
Jesus next expels the money changers from the Second Temple, accusing them of
turning it into a den of thieves through their commercial activities. He then
prophesies about the coming destruction, including false prophets, wars,
earthquakes, celestial disorders, persecution of the faithful, the appearance of
an "abomination of desolation", and unendurable tribulations.[226] The
mysterious "Son of Man", he says, will dispatch angels to gather the faithful
from all parts of the earth.[227] Jesus warns that these wonders will occur in
the lifetimes of the hearers.[228][153] In John, the Cleansing of the Temple
occurs at the beginning of Jesus's ministry instead of at the end.[229][85]
Jesus comes into conflict with the Jewish elders, such as when they question his
authority and when he criticizes them and calls them hypocrites.[223][225] 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.[230][231]
The Gospel of John recounts two other feasts in which Jesus taught in Jerusalem
before the Passion Week.[232][120] In Bethany, a village near Jerusalem, Jesus
raises Lazarus from the dead. This potent sign[85] increases the tension with
authorities,[162] who conspire to kill him.[233][120] Mary of Bethany anoints
Jesus's feet, foreshadowing his entombment.[234] Jesus then makes his messianic
entry into Jerusalem.[120] The cheering crowds greeting Jesus as he enters
Jerusalem add to the animosity between him and the establishment.[162] 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.[120]
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 shares 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[235] also refers to
it.[41][42][236] During the meal, Jesus predicts that one of his apostles will
betray him.[237] 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 specifically identify Judas as the
traitor.[41][42][237]
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."[238][41][239] The Christian sacrament or ordinance of the Eucharist
is based on these events.[240] 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.[241]
In all four gospels, Jesus predicts that Peter will deny knowledge of him three
times before the rooster crows the next morning.[242][243] In Luke and John, the
prediction is made during the Supper.[244] In Matthew and Mark, the prediction
is made after the Supper; Jesus also predicts that all his disciples will desert
him.[245][246] The Gospel of John provides the only account of Jesus washing his
disciples' feet after the meal.[107] 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.[247][248]
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 rooster crow and
recalls Jesus's prediction about his denial. Peter then weeps
bitterly.[246][153][242]
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.[249] The people who
arrest him are Roman soldiers and Temple guards.[250] 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.[251] The Sanhedrin was a Jewish judicial body.[252]
The gospel accounts differ on the details of the trials.[253] 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.[254][255][256]
John 18:12–14 states that Jesus is first taken to Annas, Caiaphas's
father-in-law, and then to the high priest.[254][255][256]
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?"[254][255][256] 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][257] in Matthew 26:64 he responds,
"You have said so", and in Luke 22:70 he says, "You say that I am".[258][259]
The Jewish elders take Jesus to Pilate's Court and ask the Roman governor,
Pontius Pilate, to judge and condemn Jesus for various allegations: subverting
the nation, opposing the payment of tribute, claiming to be Christ, a King, and
claiming to be the son of God.[260][256] The use of the word "king" is central
to the discussion between Jesus and Pilate. In John 18:36 Jesus states, "My
kingdom is not from this world", but he does not unequivocally deny being the
King of the Jews.[261][262] In Luke 23:7–15, Pilate realizes that Jesus is a
Galilean, and thus comes under the jurisdiction of Herod Antipas, the Tetrarch
of Galilee and Perea.[263][264] Pilate sends Jesus to Herod to be tried,[265]
but Jesus says almost nothing in response to Herod's questions. Herod and his
soldiers mock Jesus, put an expensive robe on him to make him look like a king,
and return him to Pilate,[263] who then calls together the Jewish elders and
announces that he has "not found this man guilty".[265]
Observing a Passover custom of the time, Pilate allows one prisoner chosen by
the crowd to be released. He gives the people a choice between Jesus and a
murderer called Barabbas (בר-אבא or Bar-abbâ, "son of the father", from the
common given name Abba: 'father').[266] Persuaded by the elders,[267] the mob
chooses to release Barabbas and crucify Jesus.[268] Pilate writes a sign in
Hebrew, Latin, and Greek that reads "Jesus of Nazareth, the King of the Jews"
(abbreviated as INRI in depictions) to be affixed to Jesus's cross,[269][270]
then scourges Jesus and sends him to be crucified. The soldiers place a crown of
thorns on Jesus's head and ridicule him as the King of the Jews. They beat and
taunt him before taking him to Calvary,[271] also called Golgotha, for
crucifixion.[254][256][272]
CRUCIFIXION AND ENTOMBMENT
Main articles: Crucifixion of Jesus and Burial of Jesus
See also: Sayings of Jesus on the cross and Crucifixion darkness
Pietro Perugino's depiction of the Crucifixion as Stabat Mater, 1482
Jesus's crucifixion is described in all four canonical gospels. After the
trials, Jesus is led to Calvary carrying his cross; the route traditionally
thought to have been taken is known as the Via Dolorosa. The three Synoptic
Gospels indicate that Simon of Cyrene assists him, having been compelled by the
Romans to do so.[273][274] In Luke 23:27–28, Jesus tells the women in the
multitude of people following him not to weep for him but for themselves and
their children.[273] At Calvary, Jesus is offered a sponge soaked in a
concoction usually offered as a painkiller. According to Matthew and Mark, he
refuses it.[273][274]
The soldiers then crucify Jesus and cast lots for his clothes. Above Jesus's
head on the cross is Pilate's inscription, "Jesus of Nazareth, the King of the
Jews". Soldiers and passersby mock him about it. Two convicted thieves are
crucified along with Jesus. In Matthew and Mark, both thieves mock Jesus. In
Luke, one of them rebukes Jesus, while the other defends him.[273][275][276]
Jesus tells the latter: "today you will be with me in Paradise".[277] The four
gospels mention the presence of a group of female disciples of Jesus at the
crucifixion. In John, Jesus sees his mother Mary and the beloved disciple and
tells him to take care of her.[278]
In John 19:33–34, Roman soldiers break the two thieves' legs to hasten their
death, but not those of Jesus, as he is already dead. Instead, one soldier
pierces Jesus's side with a lance, and blood and water flow out.[275] The
Synoptics report a period of darkness, and the heavy curtain in the Temple is
torn when Jesus dies. In Matthew 27:51–54, an earthquake breaks open tombs. In
Matthew and Mark, terrified by the events, a Roman centurion states that Jesus
was the Son of God.[273][279]
On the same day, Joseph of Arimathea, with Pilate's permission and with
Nicodemus's help, removes Jesus's body from the cross, wraps him in a clean
cloth, and buries him in his new rock-hewn tomb.[273] In Matthew 27:62–66, on
the following day the chief Jewish priests ask Pilate for the tomb to be
secured, and with Pilate's permission the priests place seals on the large stone
covering the entrance.[273][280]
RESURRECTION AND ASCENSION
Main articles: Resurrection of Jesus, Empty tomb, and Ascension of Jesus
Further information: Overview of resurrection appearances in the Gospels and
Paul
See also: Resurrection of Jesus in Christian art and Ascension of Jesus in
Christian art
Appearance of Jesus Christ to Maria Magdalena by Alexander Andreyevich Ivanov,
1835
The Gospels do not describe the moment of the resurrection of Jesus. They
describe the discovery of his empty tomb and several appearances of Jesus, with
distinct differences in each narrative.[281]
In the four Gospels, Mary Magdalene goes to the tomb on Sunday morning, alone or
with one or several other women.[282] The tomb is empty, with the stone rolled
away, and there are one or two angels, depending on the accounts. In the
Synoptics, the women are told that Jesus is not here and that he is risen.[283]
In Mark and Matthew, the angel also instructs them to tell the disciples to meet
Jesus in Galilee.[284] In Luke, Peter visits the tomb after he is told it is
empty.[285] In John, he goes there with the beloved disciple.[286] Matthew
mentions Roman guards at the tomb,[287] who report to the priests of Jerusalem
what happened. The priests bribe them to say that the disciples stole Jesus's
body during the night.[288]
The four Gospels then describe various appearances of Jesus in his resurrected
body. Jesus first reveals himself to Mary Magdalene in Mark 16:9 and John
20:14–17,[289] along with "the other Mary" in Matthew 28:9,[290] while in Luke
the first reported appearance is to two disciples heading to Emmaus.[291] Jesus
then reveals himself to the eleven disciples, in Jerusalem or in Galilee.[292]
In Luke 24:36–43, he eats and shows them his tangible wounds to prove that he is
not a spirit.[293] He also shows them to Thomas to end his doubts, in John
20:24–29.[294] In the Synoptics, Jesus commissions the disciples to spread the
gospel message to all nations,[107][295] while in John 21, he tells Peter to
take care of his sheep.[48][296]
Jesus's ascension into Heaven is described in Luke 24:50–53, Acts 1:1–11 and
mentioned in 1 Timothy 3:16. In the Acts of the Apostles, forty days after the
Resurrection, as the disciples look on, "he was lifted up, and a cloud took him
out of their sight". 1 Peter 3:22 states that Jesus has "gone into heaven and is
at the right hand of God".[48]
The Acts of the Apostles describes several appearances of Jesus after his
Ascension. In Acts 7:55, Stephen gazes into heaven and sees "Jesus standing at
the right hand of God" just before his death.[297] On the road to Damascus, the
Apostle Paul is converted to Christianity after seeing a blinding light and
hearing a voice saying, "I am Jesus, whom you are persecuting."[298] In Acts
9:10–18, Jesus instructs Ananias of Damascus in a vision to heal Paul.[299] The
Book of Revelation includes a revelation from Jesus concerning the last days of
Earth.[300]
EARLY CHRISTIANITY
Main article: Early Christianity
A 3rd-century depiction of Jesus as the Good Shepherd
After Jesus's life, his followers, as described in the first chapters of the
Acts of the Apostles, were all Jews either by birth or conversion, for which the
biblical term "proselyte" is used,[301] and referred to by historians as Jewish
Christians. The early Gospel message was spread orally, probably in
Aramaic,[302] but almost immediately also in Greek.[303] The New Testament's
Acts of the Apostles and Epistle to the Galatians record that the first
Christian community was centered in Jerusalem and its leaders included Peter,
James, the brother of Jesus, and John the Apostle.[304]
After his conversion, Paul the Apostle spread the teachings of Jesus to various
non-Jewish communities throughout the eastern Mediterranean region. Paul's
influence on Christian thinking is said to be more significant than that of any
other New Testament author.[305] By the end of the 1st century, Christianity
began to be recognized internally and externally as a separate religion from
Judaism which itself was refined and developed further in the centuries after
the destruction of the Second Temple.[306]
Numerous quotations in the New Testament and other Christian writings of the
first centuries, indicate that early Christians generally used and revered the
Hebrew Bible (the Tanakh) as religious text, mostly in the Greek (Septuagint) or
Aramaic (Targum) translations.[307]
Early Christians wrote many religious works, including the ones included in the
canon of the New Testament. The canonical texts, which have become the main
sources used by historians to try to understand the historical Jesus and sacred
texts within Christianity, were probably written between 50 and 120 AD.[308]
HISTORICAL VIEWS
Main articles: Historical Jesus, Quest for the historical Jesus, and Scholarly
interpretation of Gospel elements
See also: Biblical criticism
Prior to the Enlightenment, the Gospels were usually regarded as accurate
historical accounts, but since then scholars have emerged who question the
reliability of the Gospels and draw a distinction between the Jesus described in
the Gospels and the Jesus of history.[309] Since the 18th century, three
separate scholarly quests for the historical Jesus have taken place, each with
distinct characteristics and based on different research criteria, which were
often developed during the quest that applied them.[78][310] While there is
widespread scholarly agreement on the existence of Jesus,[f] and a basic
consensus on the general outline of his life,[o] the portraits of Jesus
constructed by various scholars often differ from each other, and from the image
portrayed in the gospel accounts.[312][313]
Approaches to the historical reconstruction of the life of Jesus have varied
from the "maximalist" approaches of the 19th century, in which the gospel
accounts were accepted as reliable evidence wherever it is possible, to the
"minimalist" approaches of the early 20th century, where hardly anything about
Jesus was accepted as historical.[314] In the 1950s, as the second quest for the
historical Jesus gathered pace, the minimalist approaches faded away, and in the
21st century, minimalists such as Price are a small minority.[315][316] Although
a belief in the inerrancy of the Gospels cannot be supported historically, many
scholars since the 1980s have held that, beyond the few facts considered to be
historically certain, certain other elements of Jesus's life are "historically
probable".[315][317][318] Modern scholarly research on the historical Jesus thus
focuses on identifying the most probable elements.[319][320]
JUDEA AND GALILEE IN THE 1ST CENTURY
Judea, Galilee and neighbouring areas at the time of Jesus
In AD 6, Judea, Idumea, and Samaria were transformed from a Herodian client
kingdom of the Roman Empire into an imperial province, also called Judea. A
Roman prefect, rather than a client king, ruled the land. The prefect ruled from
Caesarea Maritima, leaving Jerusalem to be run by the High Priest of Israel. As
an exception, the prefect came to Jerusalem during religious festivals, when
religious and patriotic enthusiasm sometimes inspired unrest or uprisings.
Gentile lands surrounded the Jewish territories of Judea and Galilee, but Roman
law and practice allowed Jews to remain separate legally and culturally. Galilee
was evidently prosperous, and poverty was limited enough that it did not
threaten the social order.[28]
This was the era of Hellenistic Judaism, which combined Jewish religious
tradition with elements of Hellenistic Greek culture. Until the fall of the
Western Roman Empire and the Muslim conquests of the Eastern Mediterranean, the
main centers of Hellenistic Judaism were Alexandria (Egypt) and Antioch (now
Southern Turkey), the two main Greek urban settlements of the Middle East and
North Africa area, both founded at the end of the 4th century BC in the wake of
the conquests of Alexander the Great. Hellenistic Judaism also existed in
Jerusalem during the Second Temple Period, where there was conflict between
Hellenizers and traditionalists (sometimes called Judaizers). The Hebrew Bible
was translated from Biblical Hebrew and Biblical Aramaic into Jewish Koine
Greek; the Targum translations into Aramaic were also generated during this era,
both due to the decline of knowledge of Hebrew.[321]
Jews based their faith and religious practice on the Torah, five books said to
have been given by God to Moses. The three prominent religious parties were the
Pharisees, the Essenes, and the Sadducees. Together these parties represented
only a small fraction of the population. Most Jews looked forward to a time that
God would deliver them from their pagan rulers, possibly through war against the
Romans.[28]
SOURCES
Main article: Sources for the historicity of Jesus
See also: Josephus on Jesus and Tacitus on Christ
A 1640 edition of the works of Josephus, a 1st-century Roman-Jewish historian
who referred to Jesus[322]
New Testament scholars face a formidable challenge when they analyse the
canonical Gospels.[323] The Gospels are not biographies in the modern sense, and
the authors explain Jesus's theological significance and recount his public
ministry while omitting many details of his life.[323]
The reports of supernatural events associated with Jesus's death and
resurrection make the challenge even more difficult.[323] Scholars regard the
Gospels as compromised sources of information because the writers were trying to
glorify Jesus.[68] Even so, the sources for Jesus's life are better than sources
scholars have for the life of Alexander the Great.[68]
Scholars use a number of criteria, such as the criterion of independent
attestation, the criterion of coherence, and the criterion of discontinuity to
judge the historicity of events.[324] The historicity of an event also depends
on the reliability of the source; indeed, the Gospels are not independent nor
consistent records of Jesus's life. Mark, which is most likely the earliest
written gospel, has been considered for many decades the most historically
accurate.[325] John, the latest written gospel, differs considerably from the
Synoptic Gospels, and thus is generally considered less reliable, although more
and more scholars now also recognize that it may contain a core of older
material as historically valuable as the Synoptic tradition or even more
so.[326]
Some scholars (most notably the Jesus Seminar) believe that the non-canonical
Gospel of Thomas might be an independent witness to many of Jesus's parables and
aphorisms. For example, Thomas confirms that Jesus blessed the poor and that
this saying circulated independently before being combined with similar sayings
in the Q source.[327] However, the majority of scholars are sceptical about this
text and believe it should be dated to the 2nd century AD.[328][329]
Other select non-canonical Christian texts may also have value for historical
Jesus research.[72]
Early non-Christian sources that attest to the historical existence of Jesus
include the works of the historians Josephus and Tacitus.[p][322][331] Josephus
scholar Louis Feldman has stated that "few have doubted the genuineness" of
Josephus's reference to Jesus in book 20 of the Antiquities of the Jews, and it
is disputed only by a small number of scholars.[332][333] Tacitus referred to
Christ and his execution by Pilate in book 15 of his work Annals. Scholars
generally consider Tacitus's reference to the execution of Jesus to be both
authentic and of historical value as an independent Roman source.[334]
Non-Christian sources are valuable in two ways. First, they show that even
neutral or hostile parties never show any doubt that Jesus actually existed.
Second, they present a rough picture of Jesus that is compatible with that found
in the Christian sources: that Jesus was a teacher, had a reputation as a
miracle worker, had a brother James, and died a violent death.[335]
Archaeology helps scholars better understand Jesus's social world.[336] Recent
archaeological work, for example, indicates that Capernaum, a city important in
Jesus's ministry, was poor and small, without even a forum or an
agora.[337][338] This archaeological discovery resonates well with the scholarly
view that Jesus advocated reciprocal sharing among the destitute in that area of
Galilee.[337]
CHRONOLOGY
Main article: Chronology of Jesus
See also: Anno Domini and Saturnalia § Influence
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Jesus was a Galilean Jew,[10] born around the beginning of the 1st century, who
died in 30 or 33 AD in Judea.[339] The general scholarly consensus is that Jesus
was a contemporary of John the Baptist and was crucified as ordered by the Roman
governor Pontius Pilate,[192] who held office from 26 to 36 AD.[192]
The Gospels offer several indications concerning the year of Jesus's birth.
Matthew 2:1 associates the birth of Jesus with the reign of Herod the Great, who
died around 4 BC, and Luke 1:5 mentions that Herod was on the throne shortly
before the birth of Jesus,[340][341] although this gospel also associates the
birth with the Census of Quirinius which took place ten years later.[342][343]
Luke 3:23 states that Jesus was "about thirty years old" at the start of his
ministry, which according to Acts 10:37–38 was preceded by John the Baptist's
ministry, which was recorded in Luke 3:1–2 to have begun in the 15th year of
Tiberius's reign (28 or 29 AD).[341][344] By collating the gospel accounts with
historical data and using various other methods, most scholars arrive at a date
of birth for Jesus between 6 and 4 BC,[344][345] but some propose estimates that
include a wider range.[q]
The date range for Jesus's ministry has been estimated using several different
approaches.[346][347] One of these applies the reference in Luke 3:1–2, Acts
10:37–38, and the dates of Tiberius's reign, which are well known, to give a
date of around 28–29 AD for the start of Jesus's ministry.[348] Another approach
estimates a date around 27–29 AD by using the statement about the temple in John
2:13–20, which asserts that the temple in Jerusalem was in its 46th year of
construction at the start of Jesus's ministry, together with Josephus's
statement[349] that the temple's reconstruction was started by Herod the Great
in the 18th year of his reign.[346][350] A further method uses the date of the
death of John the Baptist and the marriage of Herod Antipas to Herodias, based
on the writings of Josephus, and correlates it with Matthew 14:4 and Mark
6:18.[351][352] Given that most scholars date the marriage of Herod and Herodias
as AD 28–35, this yields a date about 28–29 AD.[347]
A number of approaches have been used to estimate the year of the crucifixion of
Jesus. Most scholars agree that he died in 30 or 33 AD.[339][353] The Gospels
state that the event occurred during the prefecture of Pilate, the Roman
governor of Judea from 26 to 36 AD.[354][355][356] The date for the conversion
of Paul (estimated to be 33–36 AD) acts as an upper bound for the date of
Crucifixion. The dates for Paul's conversion and ministry can be determined by
analysing the Pauline epistles and the Acts of the Apostles.[357][358]
Astronomers have tried to estimate the precise date of the Crucifixion by
analysing lunar motion and calculating historic dates of Passover, a festival
based on the lunisolar Hebrew calendar. The most widely accepted dates derived
from this method are 7 April 30 AD, and 3 April 33 AD (both Julian).[359]
HISTORICITY OF EVENTS
Main article: Historicity of Jesus
See also: Cultural and historical background of Jesus, History of the Jews in
the Roman Empire, Historical criticism, Textual criticism, and Historical
reliability of the Gospels
Roman senator and historian Tacitus (pictured left) mentioned the execution of
"Christus" (Jesus) by Pilate in a passage describing the Great Fire of Rome and
Nero's persecution of Christians in the Annals, a history of the Roman Empire
during the 1st century.
Nearly all historians (both modern and historical) agree that Jesus was a real
person who historically existed.[f] Scholars have reached a limited consensus on
the basics of Jesus's life.[360]
FAMILY
See also: Brothers of Jesus
Many scholars agree that Joseph, Jesus's father, died before Jesus began his
ministry. Joseph is not mentioned in the Gospels during Jesus's ministry.
Joseph's death would explain why in Mark 6:3, Jesus's neighbours refer to Jesus
as the "son of Mary" (sons were usually identified by their fathers).[361]
According to Theissen and Merz, it is common for extraordinary charismatic
leaders, such as Jesus, to come into conflict with their ordinary families.[362]
In Mark, Jesus's family comes to get him, fearing that he is mad (Mark 3:20–34),
and this account is thought to be historical because early Christians would
likely not have invented it.[363] After Jesus's death, many members of his
family joined the Christian movement.[362] Jesus's brother James became a leader
of the Jerusalem Church.[364]
Géza Vermes says that the doctrine of the virgin birth of Jesus arose from
theological development rather than from historical events.[365] Despite the
widely held view that the authors of the Synoptic Gospels drew upon each other
(the so-called synoptic problem), other scholars take it as significant that the
virgin birth is attested by two separate gospels, Matthew and
Luke.[366][367][368][369][370][371]
According to E. P. Sanders, the birth narratives in the Gospel of Matthew and
the Gospel of Luke are the clearest case of invention in the Gospel narratives
of Jesus's life. Both accounts have Jesus born in Bethlehem, in accordance with
Jewish salvation history, and both have him growing up in Nazareth. But Sanders
points out that the two Gospels report completely different and irreconcilable
explanations for how that happened. Luke's account of a census in which everyone
returned to their ancestral cities is not plausible. Matthew's account is more
plausible, but the story reads as though it was invented to identify Jesus as
like a new Moses, and the historian Josephus reports Herod the Great's brutality
without ever mentioning that he massacred little boys.[372] The contradictions
between the two Gospels were probably apparent to the early Christians already,
since attempts to harmonize the two narratives are already present in the
earlier apocryphal infancy gospels (the Infancy Gospel of Thomas and the Gospel
of James), which are dated to the 2nd century AD.[373][374]
Sanders says that the genealogies of Jesus are based not on historical
information but on the authors' desire to show that Jesus was the universal
Jewish saviour.[92] In any event, once the doctrine of the virgin birth of Jesus
became established, that tradition superseded the earlier tradition that he was
descended from David through Joseph.[375] The Gospel of Luke reports that Jesus
was a blood relative of John the Baptist, but scholars generally consider this
connection to be invented.[92][376]
BAPTISM
Baptism in the Jordan River, the river where Jesus was baptized
Most modern scholars consider Jesus's baptism to be a definite historical fact,
along with his crucifixion.[6] Theologian James D. G. Dunn states that they
"command almost universal assent" and "rank so high on the 'almost impossible to
doubt or deny' scale of historical facts" that they are often the starting
points for the study of the historical Jesus.[6] Scholars adduce the criterion
of embarrassment, saying that early Christians would not have invented a baptism
that might imply that Jesus committed sins and wanted to repent.[377][378]
According to Theissen and Merz, Jesus was inspired by John the Baptist and took
over from him many elements of his teaching.[379]
MINISTRY IN GALILEE
Most scholars hold that Jesus lived in Galilee and Judea and did not preach or
study elsewhere.[380] They agree that Jesus debated with Jewish authorities on
the subject of God, performed some healings, taught in parables and gathered
followers.[192] Jesus's Jewish critics considered his ministry to be scandalous
because he feasted with sinners, fraternized with women, and allowed his
followers to pluck grain on the Sabbath.[55] According to Sanders, it is not
plausible that disagreements over how to interpret the Law of Moses and the
Sabbath would have led Jewish authorities to want Jesus killed.[381]
According to Ehrman, Jesus taught that a coming kingdom was everyone's proper
focus, not anything in this life.[382] He taught about the Jewish Law, seeking
its true meaning, sometimes in opposition to traditions.[383] Jesus put love at
the center of the Law, and following that Law was an apocalyptic necessity.[383]
His ethical teachings called for forgiveness, not judging others, loving
enemies, and caring for the poor.[384] Funk and Hoover note that typical of
Jesus were paradoxical or surprising turns of phrase, such as advising one, when
struck on the cheek, to offer the other cheek to be struck as well.[385][386]
The Gospels portray Jesus teaching in well-defined sessions, such as the Sermon
on the Mount in the Gospel of Matthew or the parallel Sermon on the Plain in
Luke. According to Gerd Theissen and Annette Merz, these teaching sessions
include authentic teachings of Jesus, but the scenes were invented by the
respective evangelists to frame these teachings, which had originally been
recorded without context.[72] While Jesus's miracles fit within the social
context of antiquity, he defined them differently. First, he attributed them to
the faith of those healed. Second, he connected them to end times prophecy.[387]
Jesus chose twelve disciples (the "Twelve"),[388] evidently as an apocalyptic
message.[389] All three Synoptics mention the Twelve, although the names on
Luke's list vary from those in Mark and Matthew, suggesting that Christians were
not certain who all the disciples were.[389] The twelve disciples might have
represented the twelve original tribes of Israel, which would be restored once
God's rule was instituted.[389] The disciples were reportedly meant to be the
rulers of the tribes in the coming Kingdom.[390][389] According to Bart Ehrman,
Jesus's promise that the Twelve would rule is historical, because the Twelve
included Judas Iscariot. In Ehrman's view, no Christians would have invented a
line from Jesus, promising rulership to the disciple who betrayed him.[389]
In Mark, the disciples play hardly any role other than a negative one. While
others sometimes respond to Jesus with complete faith, his disciples are puzzled
and doubtful.[391] They serve as a foil to Jesus and to other characters.[391]
The failings of the disciples are probably exaggerated in Mark, and the
disciples make a better showing in Matthew and Luke.[391]
Sanders says that Jesus's mission was not about repentance, although he
acknowledges that this opinion is unpopular. He argues that repentance appears
as a strong theme only in Luke, that repentance was John the Baptist's message,
and that Jesus's ministry would not have been scandalous if the sinners he ate
with had been repentant.[392] According to Theissen and Merz, Jesus taught that
God was generously giving people an opportunity to repent.[393]
ROLE
Jesus taught that an apocalyptic figure, the "Son of Man", would soon come on
clouds of glory to gather the elect, or chosen ones.[394] He referred to himself
as a "son of man" in the colloquial sense of "a person", but scholars do not
know whether he also meant himself when he referred to the heavenly "Son of
Man". Paul the Apostle and other early Christians interpreted the "Son of Man"
as the risen Jesus.[28]
The Gospels refer to Jesus not only as a messiah but in the absolute form as
"the Messiah" or, equivalently, "the Christ". In early Judaism, this absolute
form of the title is not found, but only phrases such as "his messiah". The
tradition is ambiguous enough to leave room for debate as to whether Jesus
defined his eschatological role as that of the messiah.[395] The Jewish
messianic tradition included many different forms, some of them focused on a
messiah figure and others not.[396] Based on the Christian tradition, Gerd
Theissen advances the hypothesis that Jesus saw himself in messianic terms but
did not claim the title "Messiah".[396] Bart Ehrman argues that Jesus did
consider himself to be the messiah, albeit in the sense that he would be the
king of the new political order that God would usher in,[397] not in the sense
that most people today think of the term.[398]
PASSOVER AND CRUCIFIXION IN JERUSALEM
Around AD 30, Jesus and his followers travelled from Galilee to Jerusalem to
observe Passover.[388] Jesus caused a disturbance in the Second Temple,[24]
which was the center of Jewish religious and civil authority. Sanders associates
it with Jesus's prophecy that the Temple would be totally demolished.[399] Jesus
held a last meal with his disciples, which is the origin of the Sacrament of the
Holy Eucharist. His words as recorded in the Synoptic gospels and Paul's First
Letter to the Corinthians do not entirely agree, but this meal appears to have
pointed to Jesus's place in the coming Kingdom of God when very probably Jesus
knew he was about to be killed, although he may have still hoped that God might
yet intervene.[400]
The Gospels say that Jesus was betrayed to the authorities by a disciple, and
many scholars consider this report to be highly reliable.[148] He was executed
on the orders of Pontius Pilate, the Roman prefect of Judaea.[24] Pilate most
likely saw Jesus's reference to the Kingdom of God as a threat to Roman
authority and worked with the Temple elites to have Jesus executed.[401] The
Sadducean high-priestly leaders of the Temple more plausibly had Jesus executed
for political reasons than for his teaching.[148] They may have regarded him as
a threat to stability, especially after he caused a disturbance at the Second
Temple.[148][402] Other factors, such as Jesus's triumphal entry into Jerusalem,
may have contributed to this decision.[403] Most scholars consider Jesus's
crucifixion to be factual, because early Christians would not have invented the
painful death of their leader.[6][404]
AFTER CRUCIFIXION
The Resurrection of Christ from a 16th-century manuscript of La Passion de
Nostre Seigneur
After Jesus's death, his followers said he was restored to life, although exact
details of their experiences are unclear. The gospel reports contradict each
other, possibly suggesting competition among those claiming to have seen him
first rather than deliberate fraud.[405] On the other hand, L. Michael White
suggests that inconsistencies in the Gospels reflect differences in the agendas
of their unknown authors.[360] The followers of Jesus formed a community to wait
for his return and the founding of his kingdom.[24]
PORTRAITS OF JESUS
Main articles: Historical Jesus and Quest for the historical Jesus
Modern research on the historical Jesus has not led to a unified picture of the
historical figure, partly because of the variety of academic traditions
represented by the scholars.[406] Given the scarcity of historical sources, it
is generally difficult for any scholar to construct a portrait of Jesus that can
be considered historically valid beyond the basic elements of his life.[69][70]
The portraits of Jesus constructed in these quests often differ from each other,
and from the image portrayed in the Gospels.[312][407]
Jesus is seen as the founder of, in the words of Sanders, a "renewal movement
within Judaism". One of the criteria used to discern historical details in the
"third quest" is the criterion of plausibility, relative to Jesus's Jewish
context and to his influence on Christianity. A disagreement in contemporary
research is whether Jesus was apocalyptic. Most scholars conclude that he was an
apocalyptic preacher, like John the Baptist and Paul the Apostle. In contrast,
certain prominent North American scholars, such as Burton Mack and John Dominic
Crossan, advocate for a non-eschatological Jesus, one who is more of a Cynic
sage than an apocalyptic preacher.[408] In addition to portraying Jesus as an
apocalyptic prophet, a charismatic healer or a cynic philosopher, some scholars
portray him as the true messiah or an egalitarian prophet of social
change.[409][410] However, the attributes described in the portraits sometimes
overlap, and scholars who differ on some attributes sometimes agree on
others.[411]
Since the 18th century, scholars have occasionally put forth that Jesus was a
political national messiah, but the evidence for this portrait is negligible.
Likewise, the proposal that Jesus was a Zealot does not fit with the earliest
strata of the Synoptic tradition.[148]
LANGUAGE, ETHNICITY, AND APPEARANCE
Further information: Language of Jesus and Race and appearance of Jesus
The ethnicity of Jesus in art has been influenced by cultural
settings.[412][413]
Jesus grew up in Galilee and much of his ministry took place there.[414] The
languages spoken in Galilee and Judea during the 1st century AD include Jewish
Palestinian Aramaic, Hebrew, and Greek, with Aramaic being
predominant.[415][416] There is substantial consensus that Jesus gave most of
his teachings in Aramaic[417] in the Galilean dialect.[418][419] Other than
Aramaic and Hebrew, it is likely that he was also able to speak in Koine
Greek.[420][421][422]
Modern scholars agree that Jesus was a Jew of 1st-century Judea.[423] Ioudaios
in New Testament Greek[r] is a term which in the contemporary context may refer
to religion (Second Temple Judaism), ethnicity (of Judea), or
both.[425][426][427] In a review of the state of modern scholarship, Amy-Jill
Levine writes that the entire question of ethnicity is "fraught with
difficulty", and that "beyond recognizing that 'Jesus was Jewish', rarely does
the scholarship address what being 'Jewish' means".[428]
The New Testament gives no description of the physical appearance of Jesus
before his death—it is generally indifferent to racial appearances and does not
refer to the features of the people it mentions.[429][430][431] Jesus probably
looked like a typical Jewish man of his time and place; standing around 166 cm
(5 ft 5 in) tall with a thin but fit build, olive-brown skin, brown eyes and
short, dark hair. He also likely had a beard that was not particularly long or
heavy.[432] His clothing may have suggested poverty, consisting of a mantle
(shawl) with tassels, a knee-length basic tunic and sandals.[433]
CHRIST MYTH THEORY
Main article: Christ myth theory
The Christ myth theory is the hypothesis that Jesus of Nazareth never existed;
or if he did, that he had virtually nothing to do with the founding of
Christianity and the accounts in the gospels.[s] Stories of Jesus's birth, along
with other key events, have so many mythic elements that some scholars have
suggested that Jesus himself was a myth.[435]
Bruno Bauer (1809–1882) taught that the first Gospel was a work of literature
that produced history rather than described it.[436] According to Albert
Kalthoff (1850–1906), a social movement produced Jesus when it encountered
Jewish messianic expectations.[436] Arthur Drews (1865–1935) saw Jesus as the
concrete form of a myth that predated Christianity.[436]
Despite arguments put forward by authors who have questioned the existence of a
historical Jesus, virtually all scholars of antiquity accept that Jesus was a
historical figure and consider Christ myth theory
fringe.[437][438][439][440][441][442][443]
RELIGIOUS PERSPECTIVES
Main article: Religious perspectives on Jesus
Jesus's teachings and the retelling of his life story have significantly
influenced the course of human history, and have directly or indirectly affected
the lives of billions of people, even non-Christians, worldwide.[444][445] He is
considered by many people to be the most influential figure to have ever lived,
finding a significant place in numerous cultural contexts.[446][447]
Apart from his own disciples and followers,[448] the Jews of Jesus's day
generally rejected him as the messiah,[449] as does Judaism today.[450]
Christian theologians, ecumenical councils, reformers and others have written
extensively about Jesus over the centuries. Christian denominations have often
been defined or characterized by their descriptions of Jesus. Meanwhile,
Manichaeans, Gnostics, Muslims, Druzes,[451] the Baháʼís, and others, have found
prominent places for Jesus in their religions.[452][453][454]
CHRISTIANITY
Main articles: Jesus in Christianity, Christ (title), and Christology
The Trinity is the belief in Christianity that God is one God in three persons:
God the Father, God the Son (Jesus), and God the Holy Spirit. Jesus is depicted
with the Alpha and Omega letters in the Catacombs of Rome from the 4th century.
Jesus is the central figure of Christianity.[82] Although Christian views of
Jesus vary, it is possible to summarize the key beliefs shared among major
denominations, as stated in their catechetical or confessional
texts.[455][456][457] Christian views of Jesus are derived from the texts of the
New Testament, including the canonical gospels and letters such as the Pauline
epistles and the Johannine writings. These documents outline the key beliefs
held by Christians about Jesus, including his divinity, humanity, and earthly
life, and that he is the Christ and the Son of God.[458] Despite their many
shared beliefs, not all Christian denominations agree on all doctrines, and both
major and minor differences on teachings and beliefs have persisted throughout
Christianity for centuries.[459]
The New Testament states that the resurrection of Jesus is the foundation of the
Christian faith.[460][461] Christians believe that through his sacrificial death
and resurrection, humans can be reconciled with God and are thereby offered
salvation and the promise of eternal life.[196] Recalling the words of John the
Baptist in the gospel of John, these doctrines sometimes refer to Jesus as the
Lamb of God, who was crucified to fulfill his role as the servant of
God.[462][463] Jesus is thus seen as the new and last Adam, whose obedience
contrasts with Adam's disobedience.[464] Christians view Jesus as a role model,
whose God-focused life believers are encouraged to imitate.[82]
At present, most Christians believe that Jesus is both human and the Son of
God.[465] While there has been theological debate over his nature,[t]
Trinitarian Christians generally believe that Jesus is the Logos, God's
incarnation and God the Son, both fully divine and fully human. However, the
doctrine of the Trinity is not universally accepted among Christians.[467][468]
With the Reformation, Christians such as Michael Servetus and the Socinians
started questioning the ancient creeds that had established Jesus's two
natures.[28] Nontrinitarian Christian groups include the Church of Jesus Christ
of Latter-day Saints,[469] Unitarians and Jehovah's Witnesses.[466]
Christians revere not only Jesus himself, but also his name. Devotions to the
Holy Name of Jesus go back to the earliest days of Christianity.[470][471] These
devotions and feasts exist in both Eastern and Western Christianity.[471]
JUDAISM'S VIEW
Main article: Judaism's view of Jesus
See also: Jesus in the Talmud
Judaism rejects the idea of Jesus (or any future Jewish messiah) being God,[402]
or a mediator to God, or part of a Trinity.[472] It holds that Jesus is not the
messiah, arguing that he neither fulfilled the messianic prophecies in the
Tanakh nor embodied the personal qualifications of the messiah.[473] Jews argue
that Jesus did not fulfill prophecies to build the Third Temple,[474] gather
Jews back to Israel,[475] bring world peace,[476] and unite humanity under the
God of Israel.[477][478] Furthermore, according to Jewish tradition, there were
no prophets after Malachi,[479] who delivered his prophecies in the 5th century
BC.[480]
Judaic criticism of Jesus is long-standing, and includes a range of stories in
the Talmud, written and compiled from the 3rd to the 5th century AD.[481] In one
such story, Yeshu HaNozri ("Jesus the Nazarene"), a lewd apostate, is executed
by the Jewish high court for spreading idolatry and practising magic.[482]
According to some, the form Yeshu is an acronym which in Hebrew reads: "may his
name and memory be blotted out".[483] The majority of contemporary scholars
consider that this material provides no information on the historical
Jesus.[484] The Mishneh Torah, a late 12th-century work of Jewish law written by
Moses Maimonides, states that Jesus is a "stumbling block" who makes "the
majority of the world to err and serve a god other than the Lord".[485]
Medieval Hebrew literature contains the anecdotal "Episode of Jesus" (known also
as Toledot Yeshu), in which Jesus is described as being the son of Joseph, the
son of Pandera (see: Episode of Jesus). The account portrays Jesus as an
impostor.[486]
MANICHAEISM
Main article: Jesus in Manichaeism
This section needs expansion. You can help by adding to it. (April 2024)
Manichaeism was the first organized religion outside of Christianity to venerate
Jesus.[487][488][489] He is considered one of the four prophets, along with
Zoroaster, Gautama Buddha, and Mani.[490][491]
ISLAM
Main article: Jesus in Islam
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Persian miniature of Mary and Jesus
A major figure in Islam,[492][493][494] Jesus (often referred to by his Quranic
name ʿĪsā) is considered to be a messenger of God and the messiah (al-Masīḥ) who
was sent to guide the Children of Israel (Banī Isrāʾīl) with a new scripture,
the Gospel (referred to in Islam as Injīl).[494][495] Muslims regard the
gospels' accounts in the New Testament as partially authentic, and believe that
Jesus's original message was altered (taḥrīf) and that Muhammad came later to
revive it.[496] Belief in Jesus (and all other messengers of God) is a
requirement for being a Muslim.[497] The Quran mentions Jesus by name 25
times—more often than Muhammad[498][499]—and emphasizes that Jesus was a mortal
human who, like all other prophets, had been divinely chosen to spread God's
message.[500] While the Quran affirms the Virgin birth of Jesus, he is
considered to be neither an incarnation nor a son of God.[501][502][503] Islamic
texts emphasize a strict notion of monotheism (tawḥīd) and forbid the
association of partners with God, which would be idolatry.[504]
The Quran describes the annunciation to Mary (Maryam) by the Holy Spirit that
she is to give birth to Jesus while remaining a virgin. It calls the virgin
birth a miracle that occurred by the will of God.[505][506] The Quran (21:91 and
66:12) states that God breathed his spirit into Mary while she was
chaste.[505][506] Jesus is called a "spirit from God" because he was born
through the action of the Spirit,[505] but that belief does not imply his
pre-existence.[507]
To aid in his ministry to the Jewish people, Jesus was given the ability to
perform miracles, by permission of God rather than by his own power.[503]
Through his ministry, Jesus is seen as a precursor to Muhammad.[500] In the
Quran (4:157–159) it is said that Jesus was not killed but was merely made to
appear that way to unbelievers,[508] and that he was raised into the heavens
while still alive by God.[509] According to most classic Sunni and Twelver
Shi'ite interpretations of these verses, the likeness of Jesus was cast upon a
substitute (most often one of the apostles), who was crucified in Jesus's
stead.[510] However, some medieval Muslims (among others, the ghulāt writing
under the name of al-Mufaddal ibn Umar al-Ju'fi, the Brethren of Purity, various
Isma'ili philosophers, and the Sunni mystic al-Ghazali) affirmed the historicity
of Jesus's crucifixion. These thinkers held the docetic view that, although
Jesus's human form (his body) had died on the cross, his true divine nature (his
spirit) had survived and ascended into heaven, so that his death was only an
appearance.[511] Nevertheless, to Muslims it is the ascension rather than the
crucifixion that constitutes a major event in the life of Jesus.[512] There is
no mention of his resurrection on the third day, and his death plays no special
role in Islamic theories of salvation.[513] However, Jesus is a central figure
in Islamic eschatology: Muslims believe that he will return to Earth at the end
of time and defeat the Antichrist (ad-Dajjal) by killing
him.[494][514][515][516]
According to the Quran, the coming of Muhammad (also called "Ahmad") was
predicted by Jesus:
> And ˹remember˺ when Jesus, son of Mary, said, "O children of Israel! I am
> truly Allah's messenger to you, confirming the Torah which came before me, and
> giving good news of a messenger after me whose name will be Aḥmad." Yet when
> the Prophet came to them with clear proofs, they said, "This is pure magic."
>
> — Surah As-Saf 61:6
Through this verse, early Arab Muslims claimed legitimacy for their new faith in
the existing religious traditions and the alleged predictions of Jesus.[517]
AHMADIYYA ISLAM
Main article: Jesus in Ahmadiyya Islam
The Ahmadiyya Muslim Community has several distinct teachings about Jesus.[518]
Ahmadis believe that he was a mortal man who survived his crucifixion and died a
natural death at the age of 120 in Kashmir, India, and is buried at Roza
Bal.[519]
DRUZE FAITH
Main article: Jesus in Druze faith
In the Druze Faith,[451] Jesus is considered and revered as one of the seven
spokesmen or prophets (natiq), defined as messengers or intermediaries between
God and mankind, along with Adam, Noah, Abraham, Moses, Muhammad and Muhammad
ibn Isma'il, each of them sent in a different period of history to preach the
message of God.[451][520][521][522][523] In the Druze tradition, Jesus is known
under three titles: the True Messiah (al-Masih al-Haq), the Messiah of all
Nations (Masih al-Umam), and the Messiah of Sinners. This is due, respectively,
to the belief that Jesus delivered the true Gospel message, the belief that he
was the Saviour of all nations, and the belief that he offers forgiveness.[524]
BAHÁʼÍ FAITH
In the Baháʼí Faith, Jesus is considered one of the Manifestations of God,[525]
defined as divine messengers or prophets sent by God to guide humanity, along
with other religious figures such as Abraham, Moses, Krishna, Zarathushtra,
Buddha, Muhammad and Baháʼu'lláh. Baháʼís believe that these religious founders
or leaders have contributed to the progressive revelation by bringing spiritual
and moral values to humanity in their own time and
place.[526][527][528][529][530] As a Manifestation of God, Jesus is believed to
reflect God's qualities and attributes, but is not considered the only saviour
of humanity nor the incarnation of God.[531][532][533] Baháʼís believe in the
virgin birth,[534][535] but see the resurrection and the miracles of Jesus as
symbolic.[536][535]
OTHER
See also: Criticism of Jesus
Jesus depicted as the liberator of Black slaves, on the masthead of the
abolitionist paper The Liberator Enthroned Jesus image on a Manichaean temple
banner from c. 10th-century Qocho
In Christian Gnosticism (now a largely extinct religious movement),[537] Jesus
was sent from the divine realm and provided the secret knowledge (gnosis)
necessary for salvation. Most Gnostics believed that Jesus was a human who
became possessed by the spirit of "the Christ" at his baptism. This spirit left
Jesus's body during the crucifixion but was rejoined to him when he was raised
from the dead. Some Gnostics, however, were docetics, believing that Jesus did
not have a physical body, but only appeared to possess one.[538]
Some Hindus consider Jesus to be an avatar or a sadhu.[539] Paramahansa
Yogananda, an Indian guru, taught that Jesus was the reincarnation of Elisha and
a student of John the Baptist, the reincarnation of Elijah.[540] Some Buddhists,
including Tenzin Gyatso, the 14th Dalai Lama, regard Jesus as a bodhisattva who
dedicated his life to the welfare of people.[541] The New Age movement
entertains a wide variety of views on Jesus.[542] Theosophists, from whom many
New Age teachings originated,[543] refer to Jesus as the Master Jesus, a
spiritual reformer, and they believe that Christ, after various incarnations,
occupied the body of Jesus.[544] The Urantia Book teaches Jesus is one of more
than 700,000 heavenly sons of God.[545] Antony Theodore in the book Jesus Christ
in Love writes that there is an underlying oneness of Jesus's teachings with the
messages contained in Quran, Vedas, Upanishads, Talmud and Avesta.[546] Atheists
reject Jesus's divinity, but have different views about him – from challenging
his mental health[547][548] to emphasizing his "moral superiority" (Richard
Dawkins).[549]
ARTISTIC DEPICTIONS
Main article: Depiction of Jesus
Jesus healing a paralytic in one of the first known images of Jesus from Dura
Europos in the 3rd century[550]
Some of the earliest depictions of Jesus at the Dura-Europos church are firmly
dated to before 256.[551] Thereafter, despite the lack of biblical references or
historical records, a wide range of depictions of Jesus appeared during the last
two millennia, often influenced by cultural settings, political circumstances
and theological contexts.[412][413][430] As in other Early Christian art, the
earliest depictions date to the late 2nd or early 3rd century, and surviving
images are found especially in the Catacombs of Rome.[552]
The depiction of Christ in pictorial form was highly controversial in the early
Church.[553][u][554] From the 5th century onward, flat painted icons became
popular in the Eastern Church.[555] The Byzantine Iconoclasm acted as a barrier
to developments in the East, but by the 9th century, art was permitted
again.[412] The Protestant Reformation brought renewed resistance to imagery,
but total prohibition was atypical, and Protestant objections to images have
tended to reduce since the 16th century. Although large images are generally
avoided, few Protestants now object to book illustrations depicting
Jesus.[556][557] The use of depictions of Jesus is advocated by the leaders of
denominations such as Anglicans and Catholics[558][559][560] and is a key
element of the Eastern Orthodox tradition.[561][562]
In Eastern Christian art, the Transfiguration was a major theme, and every
Eastern Orthodox monk who had trained in icon painting had to prove his craft by
painting an icon depicting it.[563] Icons receive the external marks of
veneration, such as kisses and prostration, and they are thought to be powerful
channels of divine grace.[555]
In Western Europe, the Renaissance brought forth a number of artists who focused
on depictions of Jesus; Fra Angelico and others followed Giotto in the
systematic development of uncluttered images.[412] Before the Protestant
Reformation, the crucifix was common in Western Christianity. It is a model of
the cross with Jesus crucified on it. The crucifix became the central ornament
of the altar in the 13th century, a use that has been nearly universal in Roman
Catholic churches since then.[564]
ASSOCIATED RELICS
Main article: Relics associated with Jesus
The Shroud of Turin, Italy, is the best-known claimed relic of Jesus and one of
the most studied artefacts in human history[565]
The total destruction that ensued with the siege of Jerusalem by the Romans in
AD 70 made the survival of items from 1st-century Judea very rare and almost no
direct records survive about the history of Judaism from the last part of the
1st century through the 2nd century.[566][567][v] Margaret M. Mitchell writes
that although Eusebius reports (Ecclesiastical History III 5.3) that the early
Christians left Jerusalem for Pella just before Jerusalem was subjected to the
final lockdown, we must accept that no first-hand Christian items from the early
Jerusalem Church have reached us.[569] Joe Nickell writes, "as investigation
after investigation has shown, not a single, reliably authenticated relic of
Jesus exists".[570][w]
However, throughout the history of Christianity, a number of relics attributed
to Jesus have been claimed, although doubt has been cast on them. The
16th-century Catholic theologian Erasmus wrote sarcastically about the
proliferation of relics and the number of buildings that could have been
constructed from the wood claimed to be from the cross used in the
Crucifixion.[573] Similarly, while experts debate whether Jesus was crucified
with three nails or with four, at least thirty holy nails continue to be
venerated as relics across Europe.[574]
Some relics, such as purported remnants of the crown of thorns placed on the
head of Jesus, receive only a modest number of pilgrims, while the Shroud of
Turin (which is associated with an approved Catholic devotion to the Holy Face
of Jesus), has received millions,[575] including popes John Paul II and Benedict
XVI.[576][577]
SEE ALSO
* Outline of Jesus
* Jesuism
* Jesus in comparative mythology
* Jesus in the Talmud
* Language of Jesus
* Last Adam – title of Jesus
* Liminal deity – deity who is a crosser of boundaries
* List of books about Jesus
* List of founders of religious traditions
* List of messiah claimants
* List of people claimed to be Jesus
* List of people who have been considered deities
* List of statues of Jesus
* Sexuality of Jesus
* Tiberius Julius Abdes Pantera – Roman soldier, hypothesized to be connected
to Jesus
NOTES
1. ^ John P. Meier writes that Jesus' birth year is c. 7 or 6 BC.[1] Karl
Rahner states that the consensus among Christian scholars is c. 4 BC.[2]
E. P. Sanders also favours c. 4 BC and refers to the general consensus.[3]
Jack Finegan uses the study of early Christian traditions to support c. 3
or 2 BC.[4]
2. ^ James Dunn writes that the baptism and crucifixion of Jesus "command
almost universal assent" and "rank so high on the 'almost impossible to
doubt or deny' scale of historical facts" that they are often the starting
points for the study of the historical Jesus.[6] Bart Ehrman states that
the crucifixion of Jesus on the orders of Pontius Pilate is the most
certain element about him.[7] John Dominic Crossan and Richard G. Watts
state that the crucifixion of Jesus is as certain as any historical fact
can be.[8] Paul R. Eddy and Gregory A. Boyd say that non-Christian
confirmation of the crucifixion of Jesus is now "firmly established".[9]
3. ^ Traditionally, Christians believe that Mary conceived her son
miraculously by the agency of the Holy Spirit. Muslims believe that she
conceived her son miraculously by the command of God. Joseph was from these
perspectives and according to the canonical gospels the acting adoptive
father of Jesus.
4. ^ Greek: Ἰησοῦς Iisoús, likely from Hebrew/Aramaic: יֵשׁוּעַ Yēšūaʿ
5. ^ Coptic: Ⲓⲏⲥⲟⲩⲥ Ⲡⲓⲭ́ρⲓⲥτⲟⲥ; Geʽez: መሲህ ኢየሱስ; Greek: Ἰησοῦς Χριστός;
Hebrew: ישוע המשיח; Latin: Iesus Christus; Slavonic: Исус Христос; Syriac:
ܝܫܘܥ ܡܫܺܝܚܳܐ
6. ^ Jump up to: a b c In a 2011 review of the state of modern scholarship,
Bart Ehrman wrote, "He certainly existed, as virtually every competent
scholar of antiquity, Christian or non-Christian, agrees."[11] Richard A.
Burridge states: "There are those who argue that Jesus is a figment of the
Church's imagination, that there never was a Jesus at all. I have to say
that I do not know any respectable critical scholar who says that any
more."[12] Robert M. Price does not believe that Jesus existed but agrees
that this perspective runs against the views of the majority of
scholars.[13] James D. G. Dunn calls the theories of Jesus' non-existence
"a thoroughly dead thesis".[14] Michael Grant (a classicist) wrote in 1977,
"In recent years, 'no serious scholar has ventured to postulate the non
historicity of Jesus' or at any rate very few, and they have not succeeded
in disposing of the much stronger, indeed very abundant, evidence to the
contrary."[15] Robert E. Van Voorst states that biblical scholars and
classical historians regard theories of non-existence of Jesus as
effectively refuted.[16] Writing on The Daily Beast, Candida Moss and Joel
Baden state that "there is nigh universal consensus among biblical
scholars – the authentic ones, at least – that Jesus was, in fact, a real
guy."[17]
7. ^ Ehrman writes: "The notion that the Gospel accounts are not completely
accurate but still important for the religious truths they try to convey is
widely shared in the scholarly world, even though it's not so widely known
or believed outside of it."[19]
Sanders writes: "The earliest Christians did not write a narrative of
Jesus' life, but rather made use of, and thus preserved, individual
units—short passages about his words and deeds. These units were later
moved and arranged by authors and editors. ... Some material has been
revised and some created by early Christians."[20]
8. ^ A small minority of Christian denominations reject trinitarianism, wholly
or partly, as non-scriptural.
9. ^ Part of the Eastern Christian churches celebrate Christmas on 25 December
of the Julian calendar, which currently corresponds to 7 January in the
Gregorian calendar. In many countries, Christmas is celebrated on 24
December.
10. ^ Some medieval Muslims believed that Jesus was crucified, as do the
members of the modern Ahmadiyya movement; see § Islamic perspectives.
11. ^ This article uses quotes from the New Revised Standard Version of the
Bible.
12. ^ Powell writes: "[Paul] does cite words or instructions of Jesus in a few
places,[50] but for the most part he displays little interest in the
details of Jesus' earthly life and ministry."[51]
13. ^ Compare Matthew 1:6–16 with Luke 3:23–31. See also Genealogy of Jesus
§ Comparison of the two genealogies.
14. ^ For an overview of such theories, see Genealogy of Jesus § Explanations
for divergence.
15. ^ Amy-Jill Levine writes: "There is a consensus of sorts on a basic outline
of Jesus' life. Most scholars agree that Jesus was baptized by John,
debated with fellow Jews on how best to live according to God's will,
engaged in healings and exorcisms, taught in parables, gathered male and
female followers in Galilee, went to Jerusalem, and was crucified by Roman
soldiers during the governorship of Pontius Pilate"[311]
16. ^ Tuckett writes: "All this does at least render highly implausible any
far-fetched theories that even Jesus' very existence was a Christian
invention. The fact that Jesus existed, that he was crucified under Pontius
Pilate (for whatever reason) and that he had a band of followers who
continued to support his cause, seems to be part of the bedrock of
historical tradition. If nothing else, the non-Christian evidence can
provide us with certainty on that score."[330]
17. ^ For example, John P. Meier states that Jesus' birth year is c. 7/6 BC,[1]
while Finegan favours c. 3/2 BC.[4]
18. ^ In the New Testament, Jesus is described as Jewish / Judean (Ioudaios as
written in Koine Greek) on three occasions: by the Magi in Matthew 2, who
referred to Jesus as "King of the Jews" (basileus ton ioudaion); by both
the Samaritan woman at the well and by Jesus himself in John 4; and (in all
four gospels) during the Passion, by the Romans, who also used the phrase
"King of the Jews".[424]
19. ^ Ehrman writes: "In simpler terms, the historical Jesus did not exist. Or
if he did, he had virtually nothing to do with the founding of
Christianity." Further quoting as authoritative the fuller definition
provided by Earl Doherty in Jesus: Neither God Nor Man. Age of Reason,
2009, pp. vii–viii: it is "the theory that no historical Jesus worthy of
the name existed, that Christianity began with a belief in a spiritual,
mythical figure, that the Gospels are essentially allegory and fiction, and
that no single identifiable person lay at the root of the Galilean
preaching tradition."[434]
20. ^ Following the Apostolic Age, there was fierce and often politicized
debate in the early church on many interrelated issues. Christology was a
major focus of these debates, and was addressed at every one of the first
seven ecumenical councils. Some early beliefs viewed Jesus as ontologically
subordinate to the Father (Subordinationism), and others considered him an
aspect of the Father rather than a separate person (Sabellianism), both
were condemned as heresies by the Catholic Church.[28][466] The Church
resolved the issues in ancient councils, which established the Holy
Trinity, with Jesus both fully human and fully God.[28]
21. ^ Philip Schaff commenting on Irenaeus, wrote, 'This censure of images as a
Gnostic peculiarity, and as a heathenish corruption, should be noted'.
Footnote 300 on Contr. Her. .I.XXV.6. ANF
22. ^ Flavius Josephus writing (about 5 years later, c. AD 75) in The Jewish
War (Book VII 1.1) stated that Jerusalem had been flattened to the point
that "there was left nothing to make those that came thither believe it had
ever been inhabited".[568] And once what was left of the ruins of Jerusalem
had been turned into the Roman settlement of Aelia Capitolina, no Jews were
allowed to set foot in it.[567]
23. ^ Polarized conclusions regarding the Shroud of Turin remain.[571]
According to former Nature editor Philip Ball, "it's fair to say that,
despite the seemingly definitive tests in 1988, the status of the Shroud of
Turin is murkier than ever. Not least, the nature of the image and how it
was fixed on the cloth remain deeply puzzling".[572]
REFERENCES
CITATIONS
1. ^ Jump up to: a b Meier 1991, p. 407.
2. ^ Rahner 2004, p. 732.
3. ^ Sanders 1993, pp. 10–11.
4. ^ Jump up to: a b Finegan 1998, p. 319
5. ^ Brown 1977, p. 513.
6. ^ Jump up to: a b c d Dunn 2003, p. 339.
7. ^ Ehrman 1999, p. 101.
8. ^ Crossan & Watts 1999, p. 96.
9. ^ Eddy & Boyd 2007, p. 173.
10. ^ Jump up to: a b c d Vermes 1981, pp. 20, 26, 27, 29.
11. ^ Ehrman 2011, p. 285.
12. ^ Burridge, Richard A.; Gould, Graham (2004). Jesus Now and Then. Wm. B.
Eerdmans Publishing. p. 34. ISBN 978-0-8028-0977-3.
13. ^ Price, Robert M. (2009). "Jesus at the Vanishing Point". In Beilby,
James K.; Eddy, Paul R. (eds.). The Historical Jesus: Five Views.
InterVarsity. pp. 55, 61. ISBN 978-0-8308-7853-6. Archived from the
original on 7 September 2015. Retrieved 14 August 2015.
14. ^ Sykes, Stephen W. (2007). "Paul's understanding of the death of Jesus".
Sacrifice and Redemption. Cambridge University Press. pp. 35–36.
ISBN 978-0-521-04460-8.
15. ^ Grant, Michael (1977). Jesus: An Historian's Review of the Gospels.
Scribner's. p. 200. ISBN 978-0-684-14889-2.
16. ^ Van Voorst 2000, p. 16.
17. ^ Baden, Candida Moss (5 October 2014). "So-Called 'Biblical Scholar' Says
Jesus a Made-Up Myth". The Daily Beast. Archived from the original on 5
December 2021. Retrieved 14 July 2021.
18. ^ Powell 1998, pp. 168–73.
19. ^ Bart D. Ehrman. Historical Jesus. 'Prophet of the New Millennium'.
Archived 23 January 2019 at the Wayback Machine Course handbook, p. 10
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20. ^ Sanders 1993, p. 57.
21. ^ Komoszewski, J. Ed; Bock, Darrell, eds. (2019). Jesus, Skepticism & The
Problem of History: Criteria and Context in the Study of Christian
Origins. Zondervan Academic. pp. 22–23. ISBN 9780310534761. ...a
considerable number of specific facts about Jesus are so well supported
historically as to be widely acknowledged by most scholars, whether
Christian (of any stripe) or not:...(lists 18 points)...Nevertheless, what
can be known about Jesus with a high degree of confidence, apart from
theological or ideological agendas, is perhaps surprisingly robust.
22. ^ Craig Evans, "Life-of-Jesus Research and the Eclipse of Mythology,"
Theological Studies 54 (1993) pp. 13–14 "First, the New Testament Gospels
are now viewed as useful, if not essentially reliable, historical sources.
Gone is the extreme skepticism that for so many years dominated gospel
research. Representative of many is the position of E. P. Sanders and
Marcus Borg, who have concluded that it is possible to recover a fairly
reliable picture of the historical Jesus."
23. ^ Jump up to: a b c Orr, James, ed. (1939). "International Standard Bible
Encyclopedia Online". Wm. B. Eerdmans Publishing Company. Archived from
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24. ^ Jump up to: a b c d Sanders 1993, p. 11.
25. ^ Sanders 1993, pp. 11, 14.
26. ^ Jump up to: a b Dunn, James D. G. (2013). The Oral Gospel Tradition. Wm.
B. Eerdmans Publishing. pp. 290–291.
27. ^ "anno Domini". Merriam Webster Online Dictionary. Merriam-Webster. 2003.
Archived from the original on 22 December 2007. Retrieved 3 November 2016.
Etymology: Medieval Latin, in the year of our Lord.
28. ^ Jump up to: a b c d e f g h i j k l m n Sanders, E. P.; Pelikan,
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29. ^ Hare 1993, p. 11.
30. ^ Matthew 1:21.
31. ^ Doninger 1999, p. 212.
32. ^ Pannenberg 1968, pp. 30–31.
33. ^ Bultmann, Rudolf K. (2007). Theology of the New Testament. Baylor
University Press. p. 80. ISBN 978-1-932792-93-5.
34. ^ Maas, Anthony J. (1913). "Origin of the Name of Jesus Christ" . In
Herbermann, Charles (ed.). Catholic Encyclopedia. New York: Robert
Appleton Company.
35. ^ Heil, John P. (2010). Philippians: Let Us Rejoice in Being Conformed to
Christ. Society of Biblical Literature. p. 66. ISBN 978-1-58983-482-8.
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36. ^ Vine 1940, pp. 274–75.
37. ^ See Leviticus 8:10–12 and Exodus 30:29.
38. ^ Mills & Bullard 1998, p. 142.
39. ^ 1 Corinthians 11:23–26.
40. ^ Blomberg 2009, pp. 441–42.
41. ^ Jump up to: a b c d Fahlbusch, Erwin (2005). The Encyclopedia of
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42. ^ Jump up to: a b c Evans 2003, pp. 465–77.
43. ^ Acts 10:37–38 and Acts 19:4.
44. ^ Bruce, Frederick F. (1988). The Book of the Acts. Wm. B. Eerdmans
Publishing. p. 362. ISBN 978-0-8028-2505-6.
45. ^ Rausch 2003, p. 77.
46. ^ Acts 1:1–11.
47. ^ also mentioned in 1 Timothy 3:16.
48. ^ Jump up to: a b c Evans 2003, pp. 521–30.
49. ^ 1 Corinthians 7:10–11, 9:14, 11:23–25, 2 Corinthians 12:9.
50. ^ 1 Cor. 7:10–11; 9:14; 11:23–25; 2 Cor. 12:9; cf. Acts 20:35
51. ^ Powell, Mark A. (2009). Introducing the New Testament. Baker Academic.
p. 248. ISBN 978-0-8010-2868-7.
52. ^ Brown 1997, pp. 835–40.
53. ^ Evans, C. A. (2008). Exploring the Origins of the Bible. Baker Academic.
p. 154.
54. ^ Keener 2009, p. 56.
55. ^ Jump up to: a b c d e Funk, Hoover & The Jesus Seminar 1993, p. 3.
56. ^ Jump up to: a b c d May, Herbert G. and Bruce M. Metzger. The New Oxford
Annotated Bible with the Apocrypha. 1977. "Mark" pp. 1213–1239.
57. ^ Cross & Livingstone 2005, John, St..
58. ^ Roberts, Mark D. (2007). Can We Trust the Gospels?: Investigating the
Reliability of Matthew, Mark, Luke, and John. Crossway. p. 58.
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Retrieved 14 August 2015.
59. ^ Licona 2010, pp. 210–21.
60. ^ Burridge, R. A. (2006). Gospels. In J. W. Rogerson & Judith M. Lieu
(Eds.) The Oxford Handbook of Biblical Studies. Oxford, England: Oxford
University Press. p. 433.
61. ^ Talbert, C. H. (1977). What is a Gospel? The Genre of the Canonical
Gospels. Philadelphia, Pennsylvania: Fortress Press.
62. ^ Wills, L. M. (1997). The Quest of the Historical Gospel: Mark, John and
the Origins of the Gospel Genre. London, England: Routledge. p. 10.
63. ^ Burridge, R. A. (2004). What are the Gospels? A Comparison with
Graeco-Roman Biography. revised updated edn. Grand Rapids, Michigan:
Eerdmans.
64. ^ e.g. Vines, M. E. (2002). The Problem of the Markan Genre: The Gospel of
Mark and the Jewish Novel. Atlanta, Georgia: Society of Biblical
Literature. pp. 161–162.
65. ^ Stanton, Graham N. (2004). Jesus and Gospel. Cambridge University Press.
p. 192. ISBN 978-0-521-00802-0. Archived from the original on 26 February
2020. Retrieved 22 August 2017.
66. ^ Rogerson, J. W.; Lieu, Judith M. (2006). The Oxford Handbook of Biblical
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67. ^ Grudem 1994, pp. 90–91.
68. ^ Jump up to: a b c d Sanders 1993, p. 3.
69. ^ Jump up to: a b Köstenberger, Kellum & Quarles 2009, pp. 117–25.
70. ^ Jump up to: a b Ehrman 1999, pp. 22–23.
71. ^ Sanders 1993, p. 71.
72. ^ Jump up to: a b c d Theissen & Merz 1998, pp. 17–62.
73. ^ Jump up to: a b Haffner, Paul (2008). New Testament Theology. Gracewing.
p. 135. ISBN 978-88-902268-0-9.
74. ^ Jump up to: a b Scroggie, W. Graham (1995). A Guide to the Gospels.
Kregel Publications. p. 128. ISBN 978-0-8254-9571-7.
75. ^ "synoptic". Oxford English Dictionary (Online ed.). Oxford University
Press. (Subscription or participating institution membership required.)
76. ^ "Synoptic Gospels | Definition & Facts". Encyclopedia Britannica.
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77. ^ Moloney, Francis J.; Harrington, Daniel J. (1998). The Gospel of John.
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78. ^ Jump up to: a b c Witherington 1997, p. 113.
79. ^ Ladd, George E. (1993). A Theology of the New Testament. Wm. B. Eerdmans
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80. ^ Jump up to: a b c d Thompson, Frank Charles. The Thompson
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81. ^ May, Herbert G. and Bruce M. Metzger. The New Oxford Annotated Bible
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82. ^ Jump up to: a b c McGrath 2006, pp. 4–6.
83. ^ Jump up to: a b May, Herbert G. and Bruce M. Metzger. The New Oxford
Annotated Bible with the Apocrypha. 1977. "Luke" pp. 1240–1285.
84. ^ Jump up to: a b May, Herbert G. and Bruce M. Metzger. The New Oxford
Annotated Bible with the Apocrypha. 1977. "John" pp. 1286–1318.
85. ^ Jump up to: a b c d Harris 1985, pp. 302–10.
86. ^ Jump up to: a b Rahner 2004, pp. 730–31.
87. ^ O'Collins, Gerald (2009). Christology: A Biblical, Historical, and
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88. ^ Jump up to: a b Wiarda, Timothy (2010). Interpreting Gospel Narratives:
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89. ^ Jump up to: a b Turner, David L. (2008). Matthew. Baker Academic.
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90. ^ Matthew 1; Luke 2.
91. ^ Matthew 1:1–16.
92. ^ Jump up to: a b c Sanders 1993, pp. 80–91.
93. ^ Luke 3:23–38.
94. ^ Brown 1978, p. 163.
95. ^ France, R. T. (1985). The Gospel According to Matthew: An Introduction
and Commentary. Eerdmans. p. 72. ISBN 978-0-8028-0063-3. Archived from the
original on 29 February 2020. Retrieved 15 October 2018. "From David the
two lists diverge, as Matthew follows the line of succession to the throne
of Judah from Solomon, whereas Luke's list goes through Nathan, ... and
converges with Matthew's only for the two names of Shealtiel and
Zerubabbel until Joseph is reached."
96. ^ Mills & Bullard 1998, p. 556.
97. ^ Jump up to: a b c Marsh, Clive; Moyise, Steve (2006). Jesus and the
Gospels. Clark International. p. 37. ISBN 978-0-567-04073-2. Archived from
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98. ^ Morris 1992, p. 26.
99. ^ Jump up to: a b c Jeffrey, David L. (1992). A Dictionary of biblical
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100. ^ Cox & Easley 2007, pp. 30–37.
101. ^ Brownrigg, Ronald (2002). Who's Who in the New Testament. Taylor &
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102. ^ Lincoln, Andrew T. (2013). "Luke and Jesus' Conception: A Case of Double
Paternity?". Journal of Biblical Literature. 132 (3): 639–658.
doi:10.2307/23487891. ISSN 0021-9231. JSTOR 23487891. Archived from the
original on 20 July 2018. Retrieved 21 July 2018.
103. ^ "Lincoln, Andrew T., "Conceiving Jesus: re-examining Jesus' conception
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104. ^ For example, Carmen 18
105. ^ Matthew 1:19–20.
106. ^ Jump up to: a b Talbert, Charles H. (2010). Matthew. Baker Academic.
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107. ^ Jump up to: a b c Harris 1985, pp. 272–85.
108. ^ Schnackenburg, Rudolf (2002). The Gospel of Matthew. Wm.B. Eerdmans
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109. ^ Luke 2:1–7.
110. ^ Luke 2:8–20.
111. ^ Luke 2:21.
112. ^ Perrotta, Louise B. (2000). Saint Joseph: His Life and His Role in the
Church Today. Our Sunday Visitor Publishing. pp. 21, 110–112.
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113. ^ Reverend Archdeacon Kinane. "Section VI – The perpetual virginity os St.
Joseph". Saint Joseph: His Life, His Virtues, His Privileges, His Power.
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114. ^ Aslan, Reza (2013). Zealot: The Life and Times of Jesus of Nazareth.
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115. ^ Brownrigg, Ronald (2003). Who's Who in the New Testament. New York:
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116. ^ Luke 1:5, 36.
117. ^ PG 97.1325.
118. ^ PG 120.189.
119. ^ PG 145.760 (Nicephorus Callistus, Historia ecclesiastica, 2.3).
120. ^ Jump up to: a b c d e Harris 1985, pp. 270–72.
121. ^ Mark 3:31–35.
122. ^ Mark 3:21.
123. ^ John 3:1–11.
124. ^ John 19:25–27.
125. ^ Liddell, Henry G.; Scott, Robert (1889). An Intermediate Greek–English
Lexicon: The Seventh Edition of Liddell and Scott's Greek–English Lexicon.
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126. ^ Dickson 2008, pp. 68–69.
127. ^ Evans, Craig A. (2001). "Context, family and formation". In Bockmuehl,
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128. ^ Luke 2:22–35.
129. ^ Luke 2:41–52.
130. ^ Sheen, Fulton J. (2008). Life of Christ. Random House. p. 65.
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131. ^ Jump up to: a b c Blomberg 2009, pp. 224–29.
132. ^ Köstenberger, Kellum & Quarles 2009, pp. 141–43.
133. ^ Jump up to: a b McGrath 2006, pp. 16–22.
134. ^ Luke 3:11.
135. ^ Luke 3:16.
136. ^ Dunn, James D. G.; Rogerson, John W. (2003). Eerdmans commentary on the
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137. ^ Mark 1:9–11.
138. ^ Jump up to: a b c d Lee 2004, pp. 21–30.
139. ^ Jump up to: a b c Harding, Mark; Nobbs, Alanna (2010). The Content and
the Setting of the Gospel Tradition. Wm. B. Eerdmans Publishing.
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140. ^ Mark 1:12–13.
141. ^ Mark 1:14.
142. ^ Matthew 3:14.
143. ^ Matthew 3:15.
144. ^ Matthew 4:3–11.
145. ^ Luke 3:21–22.
146. ^ Luke 7:18–23.
147. ^ Luke 4:1–14.
148. ^ Jump up to: a b c d e Cross & Livingstone 2005, Jesus Christ.
149. ^ John 1:32.
150. ^ Boring & Craddock 2004, p. 292.
151. ^ John 3:22–24.
152. ^ John 4:1.
153. ^ Jump up to: a b c d Harris 1985, pp. 285–96.
154. ^ Jump up to: a b Redford 2007, pp. 117–30.
155. ^ Vaught, Carl G. (2001). The Sermon on the mount: a theological
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157. ^ Nash, Henry S. (1909). "Transfiguration, The". In Jackson, Samuel M.
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158. ^ Jump up to: a b c Barton, Stephen C. (23 November 2006). The Cambridge
Companion to the Gospels. Cambridge University Press. pp. 132–133.
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159. ^ John 10:40–42.
160. ^ Cox & Easley 2007, p. 137.
161. ^ Redford 2007, pp. 211–29.
162. ^ Jump up to: a b c d e f Cox & Easley 2007, pp. 155–70.
163. ^ Redford 2007, pp. 257–74.
164. ^ Matthew 4:18–22, Mark 1:16–20.
165. ^ Brown 1988, pp. 25–27.
166. ^ Boring & Craddock 2004, pp. 292–93.
167. ^ Luke 6:17.
168. ^ Patella, Michael F. (2009). "The Gospel According to Luke". In Durken,
Daniel (ed.). New Collegeville Bible Commentary: New Testament. Liturgical
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169. ^ Mark 4:35–41, Mark 6:52.
170. ^ Mark 4:13.
171. ^ Mark 9:9–10.
172. ^ Theissen & Merz 1998, pp. 316–46.
173. ^ Mark 1:15.
174. ^ Luke 17:21.
175. ^ Mark 10:13–27.
176. ^ Matthew 22:37–39.
177. ^ Matthew 5–7.
178. ^ Stassen, Glen H.; Gushee, David P. (2003). Kingdom Ethics: Following
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179. ^ Jump up to: a b Osborn, Eric F. (1993). The emergence of Christian
theology. Cambridge University Press. p. 98. ISBN 978-0-521-43078-4.
180. ^ Köstenberger, Andreas J. (1998). The missions of Jesus and the disciples
according to the Fourth Gospel. Wm. B. Eerdmans Publishing. pp. 108–109.
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181. ^ Pentecost, J. Dwight (1998). The parables of Jesus: lessons in life from
the Master Teacher. Kregel Publications. p. 10. ISBN 978-0-8254-9715-5.
182. ^ Howick, E. Keith (2003). The Sermons of Jesus the Messiah. WindRiver
Publishing. pp. 7–9. ISBN 978-1-886249-02-8.
183. ^ Lisco, Friedrich G. (1850). The Parables of Jesus. Daniels and Smith
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184. ^ Oxenden, Ashton (1864). The parables of our Lord?. William Macintosh
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185. ^ Blomberg, Craig L. (2012). Interpreting the Parables. InterVarsity
Press. p. 448. ISBN 978-0-8308-3967-4. Archived from the original on 10
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186. ^ Luke 15:11–32.
187. ^ Mark 4:26–29.
188. ^ Boucher, Madeleine I. "The Parables". BBC. Archived from the original on
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189. ^ Matthew 13:10–17.
190. ^ Green, McKnight & Marshall 1992, p. 299.
191. ^ Twelftree 1999, p. 350.
192. ^ Jump up to: a b c d Levine 2006, p. 4.
193. ^ Charlesworth, James H. (2008). The Historical Jesus: An Essential Guide.
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194. ^ Theissen & Merz 1998, p. 298.
195. ^ Green, McKnight & Marshall 1992, p. 300.
196. ^ Jump up to: a b Metzger, Bruce M.; Coogan, Michael D. (1993). Oxford
Companion to the Bible. Oxford University Press. p. 649.
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Afterlife, and the Future". UNCC. Archived from the original on 23 August
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199. ^ Luke 11:20.
200. ^ Sanders, E. P.; Pelikan, Jaroslav J. "Jesus Christ". Encyclopædia
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201. ^ Hindson, Edward E.; Mitchell, Daniel R. (2010). Zondervan King James
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202. ^ Jump up to: a b Achtemeier, Paul J.; Green, Joel B.; Thompson, Marianne
M. (2001). Introducing the New Testament: Its Literature and Theology. Wm.
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203. ^ Ehrman 2009, p. 84.
204. ^ Twelftree 1999, p. 236.
205. ^ van der Loos, Hendrik (1965). The Miracles Of Jesus. Brill. p. 197.
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206. ^ Pentecost, J. Dwight (1981). The words and works of Jesus Christ.
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207. ^ Twelftree 1999, p. 95.
208. ^ Donahue & Harrington 2002, p. 182.
209. ^ Lockyer, Herbert (1988). All the Miracles of the Bible. Zondervan.
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210. ^ Kingsbury, Jack D. (1983). The Christology of Mark's Gospel. Fortress
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211. ^ Cross & Livingstone 2005, John, Gospel of.
212. ^ Karris, Robert J. (1992). The Collegeville Bible Commentary: New
Testament. Liturgical Press. pp. 885–886. ISBN 978-0-8146-2211-7.
213. ^ Kingsbury, Jack D.; Powell, Mark A.; Bauer, David R. (1999). Who do you
say that I am? Essays on Christology. Westminster John Knox Press. p. xvi.
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214. ^ Donahue & Harrington 2002, p. 336.
215. ^ Yieh, John Y. H. (2004). One teacher: Jesus' teaching role in Matthew's
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216. ^ Pannenberg 1968, pp. 53–54.
217. ^ Matthew 16:21, Mark 8:31, and Luke 9:22.
218. ^ Matthew 17:1–9, Mark 9:2–8, and Luke 9:28–36.
219. ^ Lee 2004, pp. 72–76.
220. ^ Matthew 17:1–9.
221. ^ Zechariah 9:9.
222. ^ Psalms 118:25–26.
223. ^ Jump up to: a b Boring & Craddock 2004, pp. 256–58.
224. ^ Majerník, Ponessa & Manhardt 2005, pp. 133–34.
225. ^ Jump up to: a b Evans 2003, pp. 381–95.
226. ^ Mark 13:1–23.
227. ^ Mark 13:24–27.
228. ^ Mark 13:28–32.
229. ^ John 2:13–16.
230. ^ Lockyer, Herbert (1988). All the Apostles of the Bible. Zondervan.
pp. 106–111. ISBN 978-0-310-28011-8. Archived from the original on 29
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231. ^ Hayes, Doremus A. (2009). The Synoptic Gospels and the Book of Acts.
HardPress. p. 88. ISBN 978-1-313-53490-1.
232. ^ John 7:1–10:42.
233. ^ John 11.
234. ^ Funk, Hoover & The Jesus Seminar 1993, pp. 401–70.
235. ^ 1 Corinthians 11:23–26.
236. ^ Cox & Easley 2007, pp. 180–91.
237. ^ Jump up to: a b Cox & Easley 2007, p. 182.
238. ^ Luke 22:19–20.
239. ^ Cross & Livingstone 2005, Eucharist.
240. ^ Pohle, Joseph (1913). "The Blessed Eucharist as a Sacrament" . In
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241. ^ Freedman 2000, p. 792.
242. ^ Jump up to: a b Perkins, Pheme (2000). Peter: apostle for the whole
church. Fortress Press. p. 85. ISBN 978-1-4514-1598-8.
243. ^ Lange, Johann P. (1865). The Gospel according to Matthew, Volume 1.
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244. ^ Luke 22:34, John 22:34.
245. ^ Matthew 26:31–34, Mark 14:27–30.
246. ^ Jump up to: a b Walvoord & Zuck 1983, pp. 83–85.
247. ^ O'Day, Gail R.; Hylen, Susan (2006). John. Westminster John Knox Press.
pp. 142–168. ISBN 978-0-664-25260-1.
248. ^ Ridderbos, Herman (1997). The Gospel according to John. Wm. B. Eerdmans
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249. ^ Cross & Livingstone 2005, Jesus.
250. ^ Michaels, J. Ramsey (2011). John (Understanding the Bible Commentary
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251. ^ Josephus Antiquities 18.2.2.
252. ^ Brown 1997, p. 146.
253. ^ Bromiley, Geoffrey W. (1988). International Standard Bible Encyclopedia:
E–J. Wm. B. Eerdmans Publishing. pp. 1050–1052. ISBN 978-0-8028-3782-0.
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254. ^ Jump up to: a b c d Evans 2003, pp. 487–500.
255. ^ Jump up to: a b c Blomberg 2009, pp. 396–400.
256. ^ Jump up to: a b c d e Holman Concise Bible Dictionary. B&H Publishing
Group. 2011. pp. 608–609. ISBN 978-0-8054-9548-5.
257. ^ Evans 2003, p. 495.
258. ^ Blomberg 2009, pp. 396–98.
259. ^ O'Toole, Robert F. (2004). Luke's presentation of Jesus: a christology.
Editrice Pontificio Istituto Biblico. p. 166. ISBN 978-88-7653-625-0.
260. ^ Matthew: "claiming to be king of the Jews". Mark: "king of the Jews".
Luke: "subverting nation, opposing payment of taxes to Caesar, claiming to
be Christ, a king" John: "breaking Jewish law, claiming to be the son of
God".
261. ^ Binz, Stephen J. (2004). The Names of Jesus. Twenty-Third Publications.
pp. 81–82. ISBN 978-1-58595-315-8.
262. ^ Ironside, H. A. (2006). John. Kregel Academic. p. 454.
ISBN 978-0-8254-9619-6.
263. ^ Jump up to: a b Niswonger 1992, p. 172.
264. ^ Majerník, Ponessa & Manhardt 2005, p. 181.
265. ^ Jump up to: a b Carter 2003, pp. 120–21.
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* McGrath, Alister E. (2006). Christianity: An Introduction. John Wiley & Sons.
pp. 4–6. ISBN 978-1-4051-0899-7. Archived from the original on 10 September
2015. Retrieved 14 August 2015.
* Meier, John P. (1991). A Marginal Jew: The Roots of the Problem and the
Person. Yale University Press. ISBN 978-0-300-14018-7.
* Meier, John P. (2006). "How do we decide what comes from Jesus". In Dunn,
James D.G.; McKnight, Scot (eds.). The Historical Jesus in Recent Research.
Eisenbrauns. ISBN 978-1-57506-100-9. Archived from the original on 8 October
2020. Retrieved 14 August 2015.
* Melton, J. Gordon (2010). "Ahmad, Mirza Ghulam Hazrat". In Melton, J. Gordon;
Baumann, Martin (eds.). Religions of the World: A Comprehensive Encyclopedia
of Beliefs and Practices. Vol. 1 (2nd ed.). Santa Barbara: ABC-CLIO.
pp. 54–56. ISBN 978-1-59884-203-6. Archived from the original on 21 October
2016. Retrieved 14 August 2015.
* Mills, Watson E.; Bullard, Roger A. (1998). Mercer Dictionary of the Bible.
Mercer University Press. ISBN 978-0-86554-373-7. Archived from the original
on 18 October 2017. Retrieved 14 August 2015.
* Morris, Leon (1992). The Gospel According to Matthew. Wm. B. Eerdmans
Publishing. ISBN 978-0-85111-338-8. Archived from the original on 2 August
2020. Retrieved 8 October 2020.
* Niswonger, Richard L. (1992). New Testament History. Zondervan.
ISBN 978-0-310-31201-7.
* Pannenberg, Wolfhart (1968). Jesus: God and Man. S.C.M. Press.
ISBN 978-0-334-00783-8. Archived from the original on 8 October 2020.
Retrieved 8 October 2020.
* Powell, Mark A. (1998). Jesus as a Figure in History: How Modern Historians
View the Man from Galilee. Westminster John Knox Press.
ISBN 978-0-664-25703-3.
* Rahner, Karl (2004). Encyclopedia of Theology: A Concise Sacramentum Mundi.
Continuum. ISBN 978-0-86012-006-3. Archived from the original on 27 July
2020. Retrieved 8 October 2020.
* Rausch, Thomas P. (2003). Who Is Jesus? An Introduction to Christology.
Liturgical Press. ISBN 978-0-8146-5078-3. Archived from the original on 8
October 2020. Retrieved 8 October 2020.
* Redford, Douglas (2007). The Life and Ministry of Jesus: The Gospels.
Standard Publishing. ISBN 978-0-7847-1900-8. Archived from the original on 8
October 2020. Retrieved 8 October 2020.
* Reed, Jonathan L. (2002). Archaeology and the Galilean Jesus: A
Re-examination of the Evidence. Continuum. ISBN 978-1-56338-394-6. Archived
from the original on 4 May 2016. Retrieved 8 October 2020.
* Robinson, Neal (1991). Christ in Islam and Christianity. Albany: State
University of New York Press. ISBN 978-0-7914-0559-8.
* Robinson, Neal (2005). "Jesus". In McAuliffe, Jane Dammen (ed.).
Encyclopaedia of the Qurʾān. Brill. doi:10.1163/1875-3922_q3_EQCOM_00099.
* Sanders, E. P. (1993). The Historical Figure of Jesus. Allen Lane Penguin
Press. ISBN 978-0-14-192822-7. Archived from the original on 18 April 2017.
Retrieved 8 October 2020.
* Theissen, Gerd; Merz, Annette (1998). The Historical Jesus: A Comprehensive
Guide. Fortress Press. ISBN 978-1-4514-0863-8. Archived from the original on
5 August 2020. Retrieved 8 October 2020.
* Theissen, Gerd; Winter, Dagmar (2002). The Quest for the Plausible Jesus: The
Question of Criteria. Westminster John Knox Press. ISBN 978-0-664-22537-7.
Archived from the original on 8 October 2020. Retrieved 8 October 2020.
* Twelftree, Graham H. (1999). Jesus the Miracle Worker: A Historical &
Theological Study. InterVarsity Press. p. 95. ISBN 978-0-8308-1596-8.
* Van Voorst, Robert E (2000). Jesus Outside the New Testament: An Introduction
to the Ancient Evidence. Eerdmans Publishing. ISBN 978-0-8028-4368-5.
Archived from the original on 19 August 2020. Retrieved 8 October 2020.
* Vine, William E. (1940). Expository Dictionary of New Testament Words.
Fleming H. Revell Company. ISBN 978-0-916441-31-9.
* Vermes, Geza (1981). Jesus the Jew: A Historian's Reading of the Gospels.
Philadelphia: First Fortress. ISBN 978-0-8006-1443-0. Archived from the
original on 8 October 2020. Retrieved 8 October 2020.
* Walvoord, John F.; Zuck, Roy B. (1983). The Bible Knowledge Commentary: New
Testament. David C. Cook. ISBN 978-0-88207-812-0. Archived from the original
on 8 October 2020. Retrieved 8 October 2020.
* Witherington, Ben (1997). The Jesus Quest: The Third Search for the Jew of
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original on 8 October 2020. Retrieved 8 October 2020.
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* LatinVulgate.com, The Complete Sayings of Jesus Christ in parallel Latin and
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Jesus
* Outline
* List of topics
Chronology
of Jesus's life
* Annunciation
* Nativity
* Virgin birth
* Date of birth
* Flight into Egypt
* Infancy (apocryphal)
* Unknown years
* Baptism
* Temptation
* Apostles
* Selecting
* Great Commission
* Ministry
* Disciples
* Sermon on the Mount/Plain
* Beatitudes
* Prayers
* Lord's Prayer
* Parables
* Miracles
* Transfiguration
* Homelessness
* Great Commandment
* Olivet Discourse
* Anointing
* Passion
* Entry into Jerusalem
* Last Supper
* Farewell Discourse
* Agony in the garden
* Betrayal
* Arrest
* Trial
* Crucifixion
* Sayings on the cross
* Burial
* Tomb
* Resurrection
* Ascension
New Testament
* Gospels
* Matthew
* Mark
* Luke
* John
* Five Discourses of Matthew
* Gospel harmony
* Oral gospel traditions
* Historical background of the New Testament
* New Testament places associated with Jesus
* Names and titles of Jesus in the New Testament
Historicity
* Historical Jesus
* Quest for the historical Jesus
* Sources
* Josephus
* Tacitus
* Mara bar Serapion
* Gospels
* Christ myth theory
Depictions
* Bibliography
* Christ Child
* Life of Christ in art
* Life of Christ Museum
* Statues
* Transfiguration
Christianity
* Christ
* Christianity
* 1st century
* Christology
* Incarnation
* Person of Christ
* Pre-existence
* Relics
* Second Coming
* Session of Christ
* Son of God
* Cosmic Christ
In other faiths
* Jesuism
* In comparative mythology
* Judaism
* In the Talmud
* Islam
* Ahmadiyya
* Baháʼí Faith
* Manichaeism
* Jesus the Splendour
* Mandaeism
* Master Jesus
Family
* Genealogies
* Mary (mother)
* Joseph (legal father)
* Holy Family
* Panthera (alleged father)
* Brothers of Jesus
* Holy Kinship
* Anne (traditional maternal grandmother)
* Joachim (traditional maternal grandfather)
* Heli (paternal grandfather per Luke)
* Jacob (paternal grandfather per Matthew)
* Descendants
* Clopas (traditional uncle)
Related
* Language of Jesus
* Interactions with women
* Mary Magdalene
* Mary, sister of Martha
* Christmas
* Easter
* Rejection of Jesus
* Criticism
* Mental health
* Race and appearance
* Sexuality
* Category
show
Links to related articles
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Christmas
* Blue Christmas
* Boxing Day
* Children's Day
* Christmas Eve
* Saint Nicholas Day
* St. Stephen's Day
* Sol Invictus
* Yule
In
Christianity
* Biblical Magi
* Adoration of the Magi
* Adoration of the Shepherds
* Advent
* Angel Gabriel
* Annunciation
* Annunciation to the shepherds
* Baptism of the Lord
* Bethlehem
* Christmastide
* Epiphany
* Herod the Great
* Jesus
* Joseph
* Mary
* Massacre of the Innocents
* flight into Egypt
* Nativity Fast
* Nativity of Jesus
* in art
* in later culture
* Nativity scene
* Neapolitan
* Star of Bethlehem
* Twelfth Night
In folklore
* Badalisc
* Caganer
* Christkind
* Grýla
* Jack Frost
* Korvatunturi
* Kallikantzaros
* Legend of the Christmas Spider
* Mari Lwyd
* Miner's figure
* Nisse
* North Pole
* Old Man Winter
* Perchta
* Santa's workshop
* Tió de Nadal
* Turoń
* Vertep
* Wenceslaus
* Yule cat
* Yule Lads
Gift-bringers
* Saint Nicholas
* folklore
* Santa Claus
* Befana
* Ded Moroz
* Father Christmas
* Grandpa Indian
* Joulupukki
* Julemanden
* Noel Baba
* Olentzero
* Père Noël
* Sinterklaas
* Others
Companions of
Saint Nicholas
* Belsnickel
* Elves
* Knecht Ruprecht
* Krampus
* Mrs. Claus
* Père Fouettard
* Sack Man
* Santa Claus' daughter
* Santa's reindeer
* Rudolph the Red-Nosed Reindeer
* Snegurochka
* Zwarte Piet
Traditions
* Advent calendar
* Advent candle
* Advent wreath
* Boar's Head Feast
* Candle arches
* Cards
* Carols by Candlelight
* Cavalcade of Magi
* Christingle
* Christmas jumper
* Christmas Peace
* Crackers
* Decorations
* Didukh
* Events and celebrations
* Feast of the Seven Fishes
* Flying Santa
* Gifts
* Google Santa Tracker
* Hampers
* Las Posadas
* Letters
* Lights
* Lord of Misrule
* Markets
* Meals and feasts
* Midnight Mass
* Moravian star
* Nine Lessons and Carols
* NORAD Tracks Santa
* Nutcrackers
* dolls
* Ornaments
* Parades
* list
* Piñatas
* Poinsettia
* Pyramids
* Räuchermann
* Seals
* Secret Santa
* Spanbaum
* Szopka
* Stamps
* Stockings
* Tree
* Twelve Days
* Wassailing
* Windows
* Yule goat
* Yule log
By country
* Australia
* Colombia
* Denmark
* England
* Ethiopia
* Finland
* France
* Germany
* Hungary
* Iceland
* Indonesia
* Ireland
* Italy
* Mexico
* New Zealand
* Norway
* Philippines
* Poland
* Romania
* Russia
* Scotland
* Serbia
* Sweden
* Ukraine
* United States
* American Civil War
* Hawaii
* New Mexico
* Post-War United States
Music
* Carols
* list
* Operas
* Songs
* Hit singles in the UK
* Hit singles in the US
* Music charts (Billboard)
* Music books
* Carols for Choirs
* The Oxford Book of Carols
* The New Oxford Book of Carols
* Piae Cantiones
Other media
* In literature
* novels
* A Christmas Carol
* Films (Christmas, Santa, Christmas horror)
* Poetry
* "Old Santeclaus with Much Delight"
* A Visit from St. Nicholas
* "Christmas Day in the Workhouse"
* "Journey of the Magi"
* "Tomten"
* Christmas television specials
* Yule Log
* Apollo 8 Genesis reading
In
modern
society
* Advent Conspiracy
* Black Friday (partying)
* Black Friday (shopping)
* Bronner's Christmas Wonderland
* Christmas and holiday season
* Christmas club
* Christmas creep
* Christmas Day (Trading) Act 2004
* Christmas Lectures
* Christmas Mountains
* Christmas seals
* Christmas truce
* Controversies
* Cyber Monday
* Economics
* Giving Tuesday
* Grinch
* El Gordo
* Jews and Christmas
* In July
* In August
* NBA games
* NFL games
* Pikkujoulu
* SantaCon
* Santa's Candy Castle
* Santa Claus Village
* Scrooge
* Small Business Saturday
* Super Saturday
* Ugly sweaters
* Virginia O'Hanlon ("Yes, Virginia, there is a Santa Claus")
* White Christmas
* Winter festivals
* WWE Tribute to the Troops
* Xmas
Food and
drink
Dinner
* Joulupöytä
* Julebord
* Kūčios
* Réveillon
* Thirteen desserts
* Twelve-dish supper
* Smörgåsbord
* Wigilia
Sweets
* Candy cane
* Cake
* Cookie
* Cozonac
* Fruitcake
* Gingerbread
* Kutia
* Makówki
* Melomakarono
* Mince pie
* Pampushka
* Panettone
* Pavlova
* Pecan pie
* Poppy seed roll
* Pumpkin pie
* Qurabiya
* Red velvet cake
* Stollen
* Szaloncukor
* Turrón
* Yule log
Soup
* Menudo
* Borscht
Sauces
* Bread sauce
* Cranberry sauce
* Redcurrant sauce
Beverages
* Apple cider
* Champurrado
* Eggnog
* Hot chocolate
* Kissel
* Mulled wine
* Smoking Bishop
* Ponche crema
Dumplings
* Hallaca
* Pierogi
* Tamale
* Varenyky
Meat and fish
* Carp
* Gefilte fish
* Ham
* Pickled herring
* Roast goose
* Romeritos
* Stuffing
* Tourtière (meat pie)
* Turkey
* Category
show
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Nativity of Jesus
People
Holy Family
* Christ Child (Jesus)
* Mary
* Joseph
Magi
* Melchior
* Caspar
* Balthazar
Others
* Shepherds
* Herod the Great
Place
* Bethlehem
Gifts of the Magi
* Gold
* Frankincense
* Myrrh
Narratives
Gospel of Matthew
* Matthew 1
* Matthew 1:18
* Matthew 1:19
* Matthew 1:20
* Matthew 1:21
* Matthew 1:22
* Matthew 1:23
* Matthew 1:24
* Matthew 1:25
* Matthew 2:11
* Adoration of the Magi (In art)
Gospel of Luke
* Luke 2
* Annunciation to the shepherds
Related
* Manger
* Star of Bethlehem
* Virgin birth of Jesus
* Saint Joseph's dreams
* Flight into Egypt
In culture
* In art
* In film
* Batlejka
* Christmas village
* Szopka
* Nativity displays
* theft
* Nativity play
* Vertep
* Serbian
* Others
Remembrances
* Advent
* Christmas
* Church of the Nativity
* Nativity Fast
show
* v
* t
* e
Mary, mother of Jesus
Family
* Joseph (husband)
* Jesus (son)
* Joachim (father)
* Anne (mother)
* Elizabeth
* Brothers of Jesus
Life
Tradition: Early Life
* Immaculate Conception
* Birth
* Presentation
* Marriage to Joseph
* Perpetual virginity
In the Bible
* Annunciation
* Virginal motherhood
* Visitation
* Nativity of Jesus
* Presentation of Jesus
* Flight into Egypt
* Return to Nazareth
* Finding of Jesus in the Temple
* Miracle at the Wedding at Cana
* Passion of Jesus
* Crucifixion
* Deposition
* Resurrection
* Pentecost
Tradition: Later Life
* Bilocation to St. James
* Dormition
* Assumption
* Coronation
* Queenship
* Woman of the Apocalypse
Apocryphal
* Protoevangelium of James
Mariology
Christian
* Anglican
* Catholic
* history
* papal
* Orthodox
* Protestant
* Lutheran
Other
* Islamic
Veneration
* Apparitions
* list
* Catholic churches
* Christmas
* Devotions
* month of May
* Feast days
* Patronage
* Shrines
* Veneration of Mary in the Catholic Church
Titles
* Christotokos
* Coredemptrix
* Help of Christians
* Immaculate Heart
* Life-giving Spring
* Mediatrix (of all graces)
* New Eve
* Panagia
* Our Lady of Navigators
* Our Lady of Sorrows
* Our Lady of Victory
* Star of the Sea
* Seat of Wisdom
* Theotokos
Prayers
* Angelus
* Antiphons
* Alma Redemptoris Mater
* Ave Regina caelorum
* Salve Regina
* Regina caeli
* Ave Maria
* Fátima prayers
* Hymns
* Akathist
* Ave maris stella
* Sub tuum praesidium
* Litany
* Loreto
* Magnificat
* Maria mater gratiae
* Memorare
* Rosary
* Three Hail Marys
Art
West
* Assumption
* Black Madonna
* Golden Madonna of Essen
* The Golden Virgin
* Pietà
* Queen of Heaven
* Stabat Mater
East
* Agiosoritissa
* Madonna del Rosario
* Derzhavnaya
* Eleusa
* Theotokos of Vladimir
* Hodegetria
Related
* Life of the Virgin
* Saint Luke painting the Virgin
* Category
* Saints Portal
show
* v
* t
* e
Twelve Apostles of Jesus
Apostles
* Andrew
* Bartholomew
* Nathanael
* James, son of Alphaeus
* the Less
* James, son of Zebedee
* John
* Beloved
* Evangelist
* Patmos
* Judas Iscariot
* Judas Thaddaeus
* Matthew
* Philip
* Simon Peter
* Simon the Zealot
* Thomas
Later
* Seventy disciples
* Matthias
* Paul
* conversion
* James, brother of Jesus
* Barnabas
Related
* Commissioning of the Twelve
* calling of the disciples
* calling of Matthew
* Mission Discourse
* coming persecutions
* Holy Kinship
* Last Supper
* Farewell Discourse
* Great Commission
* Apostolic Age
* Apostolic see
* Acts of the Apostles
* Pentecost
* Holy Spirit
* Dispersion
* Pauline epistles
* Relics and burial sites
* Apostolic succession
* Apostles' Creed
show
* v
* t
* e
New Testament people
Jesus Christ
* In Christianity
* Historical
* Life of Jesus in the New Testament
Gospels
Individuals
* Alphaeus
* Anna the Prophetess
* Annas
* Barabbas
* Bartimaeus
* Blind man (Bethsaida)
* Caiaphas
* Celidonius
* Cleopas
* Clopas
* Devil
* Penitent thief ("Dismas")
* Elizabeth
* Gabriel
* Impenitent thief ("Gestas")
* Jairus' daughter
* Joanna
* John the Baptist
* Joseph
* Joseph of Arimathea
* Jude
* Lazarus
* Legion
* Luke
* Lysanias
* Malchus
* Martha
* Mary, mother of Jesus
* Mary Magdalene
* Mary, mother of James
* Mary, sister of Martha
* Mary of Clopas
* Naked fugitive
* Son of Nain's widow
* Nicodemus (Nicodemus ben Gurion)
* Salome
* Samaritan woman
* Satan
* Simeon
* Simon, brother of Jesus
* Simon of Cyrene
* Simon the Leper
* Simon the Pharisee
* Susanna
* Syrophoenician woman
* Theophilus
* Zacchaeus
* Zebedee
* Zechariah
Multiple
* People named James
* People named John
* People named Joseph (or Joses)
* People named Judas or Jude
* People named Mary
* People named Simon or Simeon
Groups
* Angels
* Jesus's brothers
* Demons
* Disciples
* Evangelists
* Female disciples of Jesus
* God-fearers
* Herodians
* Magi
* Myrrhbearers
* Nameless
* Pharisees
* Prophets
* Proselytes
* Sadducees
* Samaritans
* Sanhedrin
* Scribes
* Seventy disciples
* Shepherds
* Women at the crucifixion
* Zealots
Apostles
* Andrew
* Bartholomew
* Nathanael
* James, son of Alphaeus
* Less
* James, son of Zebedee
* John
* Evangelist
* Patmos
* "Disciple whom Jesus loved"
* Judas Iscariot
* Judas Thaddaeus
* Matthew
* Philip
* Simon Peter
* Simon the Zealot
* Thomas
Acts
* Aeneas
* Agabus
* Ananias (Damascus)
* Ananias (Judaea)
* Ananias son of Nedebeus
* Apollos
* Aquila
* Aristarchus
* Barnabas
* Blastus
* Cornelius
* Damaris
* Demetrius
* Dionysius
* Dorcas
* Elymas
* Egyptian
* Ethiopian eunuch
* Eutychus
* Gamaliel
* James, brother of Jesus
* Jason
* Joseph Barsabbas
* Judas Barsabbas
* Judas of Galilee
* Lucius
* Luke
* Lydia
* Manaen
* (John) Mark
* Evangelist
* cousin of Barnabas
* Mary, mother of (John) Mark
* Matthias
* Mnason
* Nicanor
* Nicholas
* Parmenas
* Paul
* Philip
* Priscilla
* Prochorus
* Publius
* Rhoda
* Sapphira
* Sceva
* Seven Deacons
* Silas / Silvanus
* Simeon Niger
* Simon Magus
* Sopater
* Sosthenes
* Stephen
* Theudas
* Timothy
* Titus
* Trophimus
* Tychicus
* Zenas
Romans and/or
Herod's family
Gospels
* Antipas
* Archelaus
* Herod the Great
* Herodias
* Longinus
* Philip
* Pilate
* Pilate's wife
* Quirinius
* Salome
* Tiberius
Acts
* Agrippa
* Agrippa II
* Berenice
* Cornelius
* Drusilla
* Felix
* Festus
* Gallio
* Lysias
* Paullus
Epistles
* Achaicus
* Alexander of Ephesus
* Alexander the Coppersmith
* Andronicus
* Archippus
* Aretas IV
* Artemas
* Carpus
* Claudia
* Crescens
* Demas
* Diotrephes
* Epaphras
* Epaphroditus
* Erastus
* Eunice
* Euodia and Syntyche
* Herodion
* Hymenaeus
* Jesus Justus
* Junia
* Linus
* Lois
* Mary
* Michael
* Nymphas
* Olympas
* Onesimus
* Onesiphorus
* Pudens
* Philemon
* Philetus
* Phoebe
* Quartus
* Sosipater
* Tertius
* Tryphena and Tryphosa
Revelation
* Antipas
* Four Horsemen
* Apollyon
* Two witnesses
* Woman
* Beast
* Three Angels
* Whore of Babylon
show
* v
* t
* e
Sermon on the Mount
* Sermon on the Plain
Attributed to
* Jesus (Matthew 5, 6, and 7)
Teachings
* Beatitudes
* Salt and light
* City upon a Hill
* Lamp under a bushel
* Light of the World
* Turning the other cheek
* Love your enemies
* Lord's Prayer
* The Birds of the Air
* Sufficient unto the day is the evil thereof
* The Mote and the Beam
* Golden Rule
* The Tree and its Fruits
* False prophet
* Wolf in sheep's clothing
* The Wise and Foolish Builders
Related
* Ministry of Jesus
* parables
* Five Discourses of Matthew
* Life of Jesus in the New Testament
* Mount of Beatitudes
* Our Lord's Sermon on the Mount (4th century book)
* The Kingdom of God Is Within You (1894 book)
show
* v
* t
* e
Parables of Jesus
Canonical Gospels
* Barren Fig Tree
* Budding Fig Tree
* Counting the cost
* Drawing in the Net
* Faithful Servant
* Friend at Night
* Good Samaritan
* Good Shepherd
* Grain of Wheat
* Great Banquet
* Growing Seed
* Hidden Treasure
* Lamp
* Leaven
* Lost Coin
* Lost Sheep
* Master and Servant
* Mote and the Beam
* Mustard Seed
* New Wine into Old Wineskins
* Pearl
* Pharisee and the Publican
* Prodigal Son
* Rich Fool
* Rich man and Lazarus
* Scribe
* Sheep and Goats
* Sower
* Strong Man
* Talents or minas
* Tares
* Ten Virgins
* True Vine
* Tree and its Fruits
* Two Debtors
* Two Sons
* Unjust Judge
* Unjust Steward
* Unforgiving Servant
* Wedding Feast
* Wicked Husbandmen
* Wise and Foolish Builders
* Workers in the Vineyard
Non-canonical / disputed
* Assassin
* Empty Jar
Related
* Jesus
* ministry
* Parable
show
* v
* t
* e
Miracles of Jesus
Control of nature
* Wedding at Cana
* Miraculous catch of fish
* Coin in the fish's mouth
* Feeding the multitude
* Cursing the fig tree
* Calming the storm
* Jesus walking on water
Cures
* Jesus healing the bleeding woman
* Blind man of Bethsaida
* Healing the blind near Jericho
* Healing the two blind men in Galilee
* Healing the centurion's servant
* Jesus cleansing a leper
* Cleansing ten lepers
* Healing the deaf mute of Decapolis
* Healing a man with dropsy
* Jesus healing in the land of Gennesaret
* Jesus healing an infirm woman
* Healing the man blind from birth
* Healing the mother of Peter's wife
* Healing the paralytic at Bethesda
* Healing the paralytic at Capernaum
* Healing the royal official's son
* Healing the ear of a servant
* Healing the man with a withered hand
Exorcisms
* Jesus in the synagogue of Capernaum
* Jesus exorcising at sunset
* Exorcism of the Gerasene demoniac
* Jesus exorcising a mute
* Exorcising the blind and mute man
* Exorcism of the Syrophoenician woman's daughter
* Exorcising a boy possessed by a demon
Raising the dead
* Raising of the son of the widow of Nain
* Raising of Jairus' daughter
* Lazarus of Bethany
Personal
* Transfiguration of Jesus
* Resurrection of Jesus
* Ascension of Jesus
Related
* Jesus
* Ministry of Jesus
* Miracle
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Gospel of Matthew
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Chapters
* Matthew 1
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Verses
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* 13:1–3
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Events
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Places
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Related
* Q source
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In culture
* St Matthew Passion (Bach, 1727/29)
* Structure
* The Gospel According to St. Matthew (1964 film)
* Godspell (1971 musical)
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* The Visual Bible: Matthew (1993 film)
Manuscripts
* Papyrus 1
* 4
* 19
* 21
* 25
* 35
* 37
* 44
* 45
* 53
* 62
* 70
* 71
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← Book of Malachi (chapter 4)
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Gospel of Mark
Bible chapters
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Events
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Phrases
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People
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Places
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Related
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In music
* St Mark Passion (attributed to Keiser)
* St Mark Passion, BWV 247 (J. S. Bach)
* La Pasión según San Marcos (Golijov)
* St Mark Passion (N. Matthes)
Manuscripts
* Papyrus 45
* 84
* 88
* 137
* Fayyum Fragment
* Minuscule 2427 (forgery)
* 7Q5 (disputed)
Sources
* Greek Text
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← Gospel of Matthew (chapter 28)
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Gospel of Luke (chapter 1) →
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Gospel of Luke
Bible
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Chapters
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Verses
* Luke 22:43–44
Events
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Phrases
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* Parable of the Unjust Steward
* Rich man and Lazarus
* The four woes of Jesus
People
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Groups Angels Pharisees Sadducees Samaritans Sanhedrin Seventy disciples
Places
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Related
* Luke the Evangelist
* Luke–Acts
* Authorship of Luke–Acts
* Synoptic Gospels
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* Q source
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* Gospel of Marcion
* Jiizas: di Buk We Luuk Rait bout Im
Adaptations
* St Luke Passion, BWV 246 (1730)
* St Luke Passion (Penderecki, 1966)
* Jesus (1979 film)
* Witness: Five Plays from the Gospel of Luke (2007, radio)
* The Savior (2014 film)
Manuscripts
* Papyrus 2
* 3
* 4
* 7
* 42
* 45
* 69
* 75
* 82
* 97
* 111
* Codex Nitriensis
* Ohrid Glagolitic fragments
Sources
* Greek Text
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← Gospel of Mark (chapter 16)
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Gospel of John (chapter 1) →
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Gospel of John
Bible
(New Testament)
Chapters
* John 1
* Book of Signs
* 2
* 3
* 4
* 5
* 6
* 7
* 8
* 9
* 10
* 11
* 12
* Book of Glory
* 13
* 14
* 15
* 16
* 17
* 18
* 19
* 20
* Epilogue: 21
Verses
* John 1:1–20; 23; 25–33; 35–42
* 3:16
* 14:6
* 18:38
* 20:1–31
Events
(chronological)
* Wedding at Cana
* Bread of Life Discourse
* Feeding the 5000
* Healing a blind man
* Healing a paralytic
* Healing a sick son
* Jesus and the woman taken in adultery
* Walking on water
* Raising of Lazarus
* Anointing
* Foot washing
* Passion of Jesus
* Last Supper
* Farewell Discourse
* Crucifixion
* Burial
* Empty tomb
* Resurrection of Jesus
* Restoration of Peter
Phrases
* In the beginning
* Logos
* Disciple whom Jesus loved
* Doubting Thomas
* Ecce homo
* Feast of Dedication
* "Love one another"
* Jesus wept
* Noli me tangere
* Quod scripsi, scripsi
* That they all may be one
* Via et veritas et vita
* The truth will set you free
People
* Andrew
* Annas
* Caiaphas
* Herod Antipas
* Jesus Christ
* John the Baptist
* Joseph of Arimathea
* Judas Iscariot
* Mother of Jesus
* Lazarus
* Malchus
* Martha
* Mary Magdalene
* Mary, sister of Martha
* Nathanael
* Nicodemus
* Philip
* Pontius Pilate
* Simon Peter
* Thomas
* Zebedee
Groups Angels Pharisees Sadducees Samaritans Sanhedrin
Places
* Ænon
* Bethabara
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* Bethsaida
* Cana
* Capernaum
* Galilee
* Jacob's Well
* Jerusalem
* Jordan River
* Judea
* Kidron
* Samaria
* Sea of Galilee
* Solomon's Porch
* Sychar
"I AM" sayings
* I am (biblical term)
* Bread of Life
* Light of the World
* Gate for the Sheep
* Good Shepherd
* Resurrectio et Vita
* Via et veritas et vita
* True Vine
Related
* Authorship
* Johannine community
* John the Apostle
* John the Evangelist
* Johannine literature
* Holy Spirit
* Textual variants
* Apocryphon of John
* Second Apocalypse of John
* Pillar New Testament Commentary
Adaptations
* St John Passion (J. S. Bach, 1724)
* Structure
* Discography
* Passio (Pärt, 1982)
* The Gospel of John (2003 film)
* The Gospel of John (2014 film)
Manuscripts
* Papyrus 2
* 5
* 6
* 22
* 28
* 36
* 39
* 44
* 45
* 52
* 55
* 59
* 60
* 63
* 66
* 75
* 76
* 80
* 84
* 90
* 93
* 95
* 106
* 107
* 108
* 109
* 119
* 120
* 121
* 122
* 128
* Ohrid Glagolitic fragments
Sources
* Greek Text
* Latin Vulgate
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* World English Version
← Gospel of Luke (chapter 24)
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Acts of the Apostles (chapter 1) →
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Acts of the Apostles
Bible chapters
(New Testament)
* Acts 1
* 2
* 3
* 4
* 5
* 6
* 7
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* 10
* 11
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* 13
* 14
* 15
* 16
* 17
* 18
* 19
* 20
* 21
* 22
* 23
* 24
* 25
* 26
* 27
* 28
Events
* Ascension
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* Areopagus sermon
* Book burning at Ephesus
People
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Phrases
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Related
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Manuscripts
* Papyrus 8
* 29
* 33
* 38
* 45
* 48
* 50
* 53
* 56
* 57
* 74
* 91
* 112
* 127
* Codex Laudianus
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* 097
* 0120
* 0140
* 0165
* 0175
* 0189
* 0236
* 0244
* 0294
* 0304
* Gršković's fragment
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Sources
* Greek Text
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In popular culture
* A.D. (1985 miniseries)
* The Visual Bible: Acts (1994 film)
← Gospel of John (chapter 21)
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Epistle to the Romans (chapter 1) →
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Titles of Jesus in the New Testament
* Alpha and Omega
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Life of Jesus in art
Topics
* Annunciation
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* Circumcision
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* Rest on the Flight into Egypt
* Massacre of the Innocents
* Presentation in the Temple
* Christ Among the Doctors
* Baptism of Christ
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* Marriage at Cana
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* Transfiguration
* Raising of Lazarus
* Christ in the House of Martha and Mary
* Christ Taking Leave of His Mother
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* Last Supper
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Related
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