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This article is about Jesus of Nazareth. For other uses, see Jesus (disambiguation).

Jesus

Jesus depicted as the Good Shepherd

(stained glass at St John's Ashfield)

Born

72 BC[a] Judea, Roman Empire[6]

Died

3036 AD[7] Judea, Roman Empire

Cause of death

Crucifixion[b]

Home town

Nazareth, Galilee[12]

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Jesus (/dizs/; Greek: Iesous; 72 BC to 3036 AD), also referred to as Jesus of Nazareth, is the central figure of Christianity, whom the teachings of most Christian denominations hold to be the Son of God.
[13]

Christians believe Jesus to be the awaitedMessiah of the Old Testament and refer to
[14]

him as Jesus Christ or simply Christ,

a name that is also used by non-Christians.

[c]

Virtually all modern scholars of antiquity agree that a historical Jesus existed, althoughthere is little agreement on the reliability of the gospel narratives and their assertions of his divinity.
[22] [21]

Most scholars

agree that Jesus was a Jewish teacher from Galilee, was baptized by John the Baptist, and was crucified in Jerusalem on the orders of the Roman prefect, Pontius Pilate. Scholars have constructed

various portraits of the historical Jesus, which often depict him as having one or more of the following roles: the leader of anapocalyptic movement, Messiah, a charismatic healer, a sage and philosopher, or

anegalitarian social reformer.

[23][d]

Scholars have correlated the New Testament accounts with non[25]

Christian historical records to arrive at an estimated chronology of Jesus' life.

Most Christians believe that Jesus was conceived by the Holy Spirit, born of a virgin, performed miracles, founded the Church, died sacrificially by crucifixion to achieveatonement, rose from the dead, and ascended into heaven, from which he will return.
[26]

The majority of Christians worship Jesus as the

[27]

incarnation of God the Son, who is the Second Person of the Holy Trinity. Trinitarianism, wholly or partly, as non-scriptural.
[27][28]

A few Christian groups reject

In Islam, Jesus (commonly transliterated as Isa) is considered one of God's importantprophets.

[29]

To

Muslims, Jesus is a bringer of scripture and the child of a virgin birth, but neither divine nor the victim of crucifixion. Judaism rejects the belief that Jesus was the awaited Messiah, arguing that he did not fulfill the Messianic prophecies in the Tanakh. but calls him a Manifestation of God.
Contents
[hide]
[31] [30]

Bah' scripture almost never refers to Jesus as the Messiah,

1 Etymology of names 2 Chronology 3 Life and teachings in the New Testament

o o o o o o o o o

3.1 Canonical gospel accounts 3.2 Genealogy and Nativity 3.3 Early life and profession 3.4 Baptism and temptation 3.5 Ministry 3.6 Teachings and preachings 3.7 Proclamation as Christ and Transfiguration 3.8 Final week: betrayal, arrest, trial, and death 3.9 Resurrection and ascension

4 Historical views

o o o o o

4.1 Existence 4.2 Archaeology 4.3 Historicity of events 4.4 Portraits of Jesus 4.5 Language, ethnicity and appearance

4.6 Profession and literacy

5 Religious perspectives

o o o o o o

5.1 Christian views 5.2 Jewish views 5.3 Islamic views 5.4 Bah' views 5.5 Buddhist views 5.6 Other views

6 Depictions 7 Relics associated with Jesus 8 See also 9 Notes

o o

9.1 Footnotes 9.2 Citations

10 Bibliography 11 External links

Etymology of names
Further information: Jesus (name), Holy Name of Jesus, Name of God in Christianity, and Yeshua (name) A typical Jew in Jesus' time had only one name, sometimes supplemented with the father's name or the individual's hometown.
[32]

Thus, in the Christian Bible, Jesus is referred to as "Jesus of Nazareth"

(Matthew 26:71), "Joseph's son" (Luke 4:12), and "Jesus of Nazareth, the son of Joseph" (John 1:45). The name "Jesus", which occurs in a number of languages, is derived from the Latin "Iesus", a transliteration of the Greek (Iesous).
[33]

The Greek form is a rendition of the Aramaic

[34][35][36]

(Yeshua), which is derived from theHebrew ( Yehoshua). been in use in Judea at the time of the birth of Jesus.
[37]

The name Yeshua appears to have

The first-century works of historian Flavius

[38]

Josephus refer to at least twenty different people with this name.

[39][40][41]

The etymology of Jesus' name in the

context of the New Testament is generally given as "Yahweh saves", "Yahweh will save", or "Yahweh is salvation".

Since early Christianity, Christians commonly refer to Jesus as "Jesus Christ". derived from the Greek (Christos),
[33][42]

[39]

The word "Christ" is (Masiah),

which is a translation of the Hebrew

[43][44]

meaning the "anointed" and usually transliterated into English as "Messiah".

Christians designate

Jesus as Christ because they believe he is the awaited Messiah prophesied in the Hebrew Bible(Old Testament). In postbiblical usage, "Christ" became viewed as a nameone part of "Jesus Christ"but

originally it was a title.

[45]

Since the first century, the term "Christian" (meaning "one who owes allegiance
[46]

to the person of Christ") is used to identify the followers of Jesus.

Chronology
Main article: Chronology of Jesus

Judea and Galilee at the time of Jesus

Most scholars agree that Jesus was a Galilean Jew who was born around the beginning of the first century and died between 30 and 36 AD in Judea.
[47]

Amy-Jill Levine states that the general scholarly

[48]

consensus is that Jesus was a contemporary of John the Baptist and was crucified by Roman governor Pontius Pilate, who reigned from 26 to 36 AD. and Judea and did not preach or study elsewhere. Most scholars hold that Jesus lived in Galilee
[49][50][51]

The general scholarly agreement on the historicity of Jesus' interactions with John the Baptist and with Pilate shapes the approximate chronological picture. In the Antiquities of the Jews, first-century historian Josephus places the execution of the Baptist before the defeat of Herod Antipas by Aretas IV in 36 AD;
[52][e] [54][55]

and the dates of Pilate's reign are well established by Roman sources.

Two independent approaches have been used to estimate the year of Jesus' birth. One collates the Nativity accounts in the Gospels with other historical data; the other works backwards from the estimated start of his ministry.
[56]

The first approach applies Matthew 2:1, which associates the birth of
[57]

Jesus with the reign of Herod the Great, who died around 4 BC, and Luke 1:5, which mentions that Herod was on the throne shortly before the birth of Jesus. with the first census, which took place in 6 AD.
[4]

However, Luke's gospel also associates the birth

The second approach ignores the Nativity accounts and

considers the statement in John 2:1320 that the temple in Jerusalem was in its 46th year of construction at the start of Jesus' ministry. Scholars correlate this with Josephus' dating of the death of John the Baptist, and work backwards from the statement in Luke 3:23 that Jesus was "about thirty years of age" at the start of his ministry.
[58] [59]

Most scholars assume a date of birth between 6 and 4 BC,

[60][61][62]

but some

propose a wider range between 7 and 2 BC.

Israel Museum model of Herod's Temple, referred to in John 2:13

The years of Jesus' ministry have been estimated using three different approaches.

[63][64][65]

The first

applies the reference in Luke 3:12 to the start of the ministry of John the Baptist in the 15th year of Tiberius' reign and the statement of Acts 10:3738 that John's ministry preceded that of Jesus. The dates of Tiberius reign are known, and these indicate a date of around 2829 AD for the start of Jesus' ministry.
[66][64][f]

The second approach uses the statement about the temple in John 2:1320, together
[25]

with Josephus' statement that the temple's reconstruction was started by Herod in the 18th year of his reign, to estimate a date around 2729 AD.
[52]

The third method uses the date of the death of John the

Baptistand the marriage of Herod Antipas to Herodias, based on the writings of Josephus, and correlates it with Matthew 14:4 and Mark 6:18. Given that most scholars date the marriage of Herod and Herodias
[72][73][g]

as AD 2835, this yields a date about 2829 AD.

A number of approaches have been used to estimate the year of the Crucifixion of Jesus, scholars generally agreeing that he died between 30 and 36 AD.
[75][76][77] [7]

One approach relies on the dates of the

prefecture of Pilate, who was the Roman governor of Judea from 26 AD until 36 AD, after which he was replaced by Marcellus (reigned 3637 AD). Another approach, which yields the latest year

possible for the Crucifixion, is to work backwards from the trial of the Apostle Paul in Achaea, Greece, by Roman proconsul Gallio, the date of whose reign is confirmed in the Delphi Inscription discovered in the 20th century at the Temple of Apollo. Jesus must have died before this.
[81] [78][79]

The conversion of Paul is estimated at around 3336 AD, and

[78][79][80]

Astronomers since Isaac Newton have tried to estimate the

precise date of the Crucifixion, the most widely accepted dates being April 7, 30 AD and April 3, 33 AD (both Julian).

Life and teachings in the New Testament

Main article: Life of Jesus in the New Testament See also: New Testament places associated with Jesus and Names and titles of Jesus in the New Testament The four canonical gospels (Matthew, Mark, Luke, and John) are the main sources for the biography of Jesus, but other parts of the New Testament, such as the Pauline epistles, which were probably written decades before the gospels, also include references to key episodes in his life, such as the Last Supper in 1 Corinthians 11:2326.
[82][83][84]

The Acts of the Apostles (10:3738 and 19:4) refers to the

[85][86]

early ministry of Jesus and its anticipation by John the Baptist.

Acts 1:111 says more about

[87]

the Ascension of Jesus (also mentioned in 1 Timothy 3:16) than the canonical gospels do.

Canonical gospel accounts

See also: Gospel harmony, Historical reliability of the Gospels, and Internal consistency of the New Testament

A 3rd-century Greek papyrus of Luke

Not everything contained in the New Testament gospels is considered to be historically reliable.
[21]

Elements whose historical authenticity are disputed include the two accounts of the Nativity, as
[88][89][90]

well as the Resurrection and certain details about the Crucifixion. their being inerrant descriptions of the life of Jesus life.
[92] [91]

Views on the gospels range from

to their providing no historical information about his

Three of the four canonical gospels, Matthew, Mark, and Luke, are known as the Synoptic Gospels, from the Greek (syn "together") and (opsis "view").
[93]

According to the majority viewpoint, the

[94][32]

Synoptic Gospels are the primary sources of historical information about Jesus. in content, narrative arrangement, language and paragraph structure.
[93]

They are very similar

[95]

Scholars generally agree that it is

impossible to find any direct literary relationship between the Synoptic Gospels and the Gospel of John.

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.
[96]

As stated in John 21:25, the

[97]

gospels do not claim to provide an exhaustive list of the events in the life of Jesus.
[98]

The accounts were

primarily written as theological documents in the context of early Christianity, with timelines as a secondary consideration. One manifestation of the gospels as theological documents rather than

historical chronicles is that they devote about one third of their text to just seven days, namely the last

week of the life of Jesus in Jerusalem, referred to asPassion Week.

[96][98][100]

[99]

Although the gospels do not

provide enough details to satisfy the demands of modern historians regarding exact dates, it is possible to draw from them a general picture of the life story of Jesus.

The gospel accounts differ in the ordering of the parables and miracles they record. While the flow of the some events, such as theBaptism, Transfiguration and Crucifixion of Jesus, and his interactions with the Apostles, are shared among the Synoptic Gospels, events such as the Transfiguration do not appear in John's Gospel, which also differs on other matters, such as the Cleansing of the Temple.
[96][98][101][102]

Since the second century, attempts have been made to harmonize the gospel
[103]

accounts into a single narrative,Tatian's Diatesseron perhaps being the first. Major events in

in the

Jesus' life Gospels

Nativity Baptism Temptation Ministry Commissioning the 12 Sermon on the Mount Rejection Transfiguration Palm Sunday Temple cleansing Second coming prophecy Anointing Last supper Paraclete promised

Passion: Arrest

Sanhedrin trial Pilate's court Crucifixion

Entombment Resurrection Appearances Great Commission Ascension

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The gospels include a number of discourses by Jesus on specific occasions, such as the Sermon on the Mount and the Farewell Discourse. They also include over 30 parables, spread throughout the narrative, often with themes that relate to the sermons.
[104]

John 14:10 stresses the importance of the words of

[105][106]

Jesus and attributes them to the authority of God the Father. miracles are often accompanied by records of his teachings.

The gospel descriptions of Jesus'

[107][108]

Genealogy and Nativity

Main articles: Genealogy of Jesus and Nativity of Jesus

"Adoration of the Shepherds" by Gerard van Honthorst, 1622

Accounts of the genealogy and Nativity of Jesus appear in the New Testament only in the Gospel of Luke and the Gospel of Matthew. Outside the New Testament, documents exist that are more or less

contemporary with Jesus and the gospels, but few shed any light on biographical details of his life, and these two gospel accounts remain the main sources of information on the genealogy and Nativity.
[100]

Matthew begins his gospel with the genealogy of Jesus before giving an account of Jesus' birth. He traces Jesus' ancestry to Abraham through David. Luke 3:22 discusses the genealogy after describing the Baptism of Jesus, when the voice from Heaven addresses Jesus and identifies him as theSon of God. Luke traces Jesus' ancestry through Adam to God.
[109]

The Nativity is a prominent element in the Gospel of Luke, comprising over 10 percent of the text and being three times as long as Matthew's Nativity text.
[111][112][113] [110]

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. Both accounts state that Jesus was born to Joseph and Mary, his betrothed,
[114][115]

inBethlehem, and both support the doctrine of the virgin birth, according to which Jesus was miraculously conceived by the Holy Spirit in Mary's womb when she was still a virgin.

In Luke 1:3138 Mary learns from the angel Gabriel that she will conceive and bear a child called Jesus through the action of the Holy Spirit.
[112][114]

Following his betrothal to Mary, Joseph is troubled (Matthew

[116]

1:1920) because Mary is pregnant, but in the first of Joseph's three dreams an angel assures him not be afraid to take Mary as his wife, because her child was conceived by the Holy Spirit. 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 of Quirinius. There Mary gives birth to Jesus, and as they have found no room in the inn, she places the newborn in a manger (Luke 2:17). An angel visits some shepherds and sends them to adore the child (Luke 2:22). After presenting Jesus at the Temple, Joseph and Mary return home to Nazareth.
[112][114]

In Matthew 1:112, wise men or Magi from the East bring gifts to the young Jesus as

the King of the Jews. Herod hears of Jesus' birth and, wanting him killed, orders the murder of young male children in Bethlehem. But an angel warns Joseph in his second dream, and the family flees to Egypt, later to return and settle in Nazareth.
[116][117][118]

Early life and profession

Main article: Child Jesus See also: Return of young Jesus to Nazareth Jesus' childhood home is identified in the gospels of Luke and Matthew as the town of Nazareth in Galilee. Mary's husband Joseph appears in descriptions of Jesus' childhood, but no mention is made of him thereafter.
[119]

The New Testament books of Matthew, Mark, and Galatians mention Jesus' brothers
[120]

and sisters, but the Greek word adelphos in these verses has also been translated as "kinsman", rather than the more usual "brother".

Originally written in Koine Greek, the Gospel of Mark calls Jesus in Mark 6:3 a (tekton), usually understood to mean a carpenter, and Matthew 13:55 says he was the son of a tekton.
[121]

Although

traditionally translated as "carpenter", tekton is a rather general word (from the same root that leads to "technical" and "technology") that could cover makers of objects in various materials, even builders.
[122][123]

Beyond the New Testament accounts, the association of Jesus with woodworking is a
[124]

constant in the traditions of the first and second centuries. Justin Martyr (d. ca. 165) wrote that Jesus made yokes and ploughs.

Baptism and temptation

Main articles: Baptism of Jesus and Temptation of Christ

Trevisani's depiction of the typical baptismal scene with the sky opening and the Holy Spirit descending as a dove, 1723 [125]

Gospel accounts of the Baptism of Jesus are always preceded by information about John the Baptist and his ministry.
[101][126][127]

They show John preaching penance and repentance for the remission of sins and

encouraging the giving of alms to the poor (Luke 3:11) as he baptized people in the area of the River Jordan around Perea at about the time when Jesus began his ministry. The Gospel of John (1:28) initially specifies "Bethany beyond the Jordan", that is Bethabara in Perea, and later John 3:23 refers to further baptisms in non "because there was much water there".
[128][129]

The four gospels are not the only references to John's ministry around the River Jordan. In Acts 10:37 38, Peter refers to the ministry of Jesus as coming "after the baptism which John preached".
[130][131] [86]

In

the Antiquities of the Jews (18.5.2), Josephus also wrote about John the Baptist and his eventual death in Perea.

In the gospels, John had been foretelling (Luke 3:16) the arrival of someone "mightier than I", the apostle Paul also refers to this (Acts 19:4).
[85] [134]

[132][133]

and

In Matthew 3:14, on meeting Jesus, the Baptist says, "I After he

have need to be baptized of thee", but Jesus persuades John to baptize him nonetheless.

does so and Jesus emerges from the water, the sky opens and a voice from Heaven states, "This is my beloved Son in whom I am well pleased" (Matthew 3:17). The Holy Spirit then descends upon Jesus as a dove.
[132][133][134]

In John 1:2933, rather than a direct narrative, the Baptist bears witness to the

episode.

[133][135]

This is one of two events described in the gospels where a voice from Heaven calls Jesus
[136][137]

"Son", the other being the Transfiguration.

After the baptism, the Synoptic Gospels describe the Temptation of Christ, in which Jesus resisted temptations from the devil while fasting for forty days and nights in the Judaean Desert. The Gospel of John omits the Temptation and proceeds directly to the first encounter between Jesus and two of his future disciples (John 1:3537): on the day after the Baptism, the Baptist sees Jesus again and calls him the Lamb of God; two disciples of John the Baptist hear this and follow Jesus.
[135][138][139][140]

Ministry
Main article: Ministry of Jesus

A 19th-century painting depicting the Sermon on the Mount by Carl Bloch

The gospels present John the Baptist's ministry as the precursor of that of Jesus. Starting with his Baptism, Jesus begins his ministry in the countryside of Judea, near the River Jordan, when he is "about thirty years of age" (Luke 3:23). He then travels, preaches and performs miracles, eventually completing his ministry with the Last Supper with his disciples (Matthew 26, Luke 22) in Jerusalem.
[141][66][127][101]

Scholars divide the ministry of Jesus into several stages. The Early Galilean Ministry begins when Jesus returns to Galilee from the Judaean Desert after rebuffing the temptation of Satan.
[127][143] [142]

In this early period

Jesus preaches around Galilee, and in Matthew 4:1820, his first disciples, who will eventually form the core of the early Church, encounter him and begin to travel with him. Sermon on the Mount, one of Jesus' major discourses.
[143][144]

This period includes the

The Major Galilean Ministry which begins in Matthew 8 describes activities up to the death of John the Baptist. It includes Calming the storm and a number of other miracles andparables.
[145][146]

The Final

Galilean Ministry includes the miracles of Feeding the 5000 andWalking on water, both in Matthew 14.
[147][148]

This period ends with the Confession of Peter and the Transfiguration.

[149][150][151][152]

As Jesus travels towards Jerusalem, in the Later Perean Ministry, he returns to the area where he was baptized, about one-third the way down from the Sea of Galilee along the Jordan (John 10:40 42).
[153][154]

The Final Ministry in Jerusalem is sometimes called thePassion Week and begins with the
[155]

Jesus' triumphal entry into Jerusalem on Palm Sunday.

In the Synoptic Gospels, during that week

Jesus drives the money changers from the Temple and Judas bargains to betray him. However, John's Gospel places the Temple incident during the early part of Jesus' ministry, and scholars differ on whether these are one or two separate incidents.
[156]

This period culminates in the Last Supper and the Farewell

[101][155][157]

Discourse. The accounts of the ministry of Jesus generally end with the Last Supper.

Teachings and preachings

Main articles: Sermon on the Mount and Parables of Jesus See also: Sermon on the Plain, Five Discourses of Matthew, Farewell Discourse, and Olivet Discourse

Jesus cleansing a leper medieval mosaic from theMonreale Cathedral

Commentaries often discuss the teachings of Jesus in terms of his "words and works".

[158][107]

The words

include a number of sermons, as well as parables that appear throughout the narrative of the Synoptic Gospels (the Gospel of John includes no narrative parables). The works include the miracles and other acts performed during Jesus' ministry.
[107]

Although the canonical gospels are the major source of the

[82]

teachings of Jesus, the Pauline epistles provide some of the earliest written accounts.

The New Testament 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: "For he whom God hath sent speaketh the words of God: for he giveth not the Spirit by measure." In John 7:16 Jesus says, "My teaching is not mine, but his that sent me." He asserts the same thing in John 14:10: "Believest thou not that I am in the Father,

and the Father in me? the words that I say unto you I speak not from myself: but the Father abiding in me doeth his works."
[106][159]

In Matthew 11:27 Jesus claims divine knowledge, stating: "no one knoweth the
[160][161]

Son, save the Father; neither doth any know the Father, save the Son".

The Kingdom of God (also called the Kingdom of Heaven in Matthew) is one of the key elements of Jesus' teachings in the New Testament.
[32] [162]

Jesus promises inclusion in the Kingdom for those who

accept his message. He calls people to repent their sins and to devote themselves completely to God. Jesus tells his followers to adhere strictly to Jewish law, although he has transgressed the law
[32]

himself, especially in regards to the Sabbath.

When asked what the greatest commandment is, Jesus

replies: "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind... And a second like [unto it] is this, Thou shalt love thy neighbor as thyself" (Matthew 22:3739). Other ethical teachings of Jesus include loving one's enemies, refraining from hatred and lust, and turning the other cheek(Matthew 5:2144).
[163]

In the gospels, the approximately thirty parables form about one third of Jesus' recorded teachings. narrative.
[104][105]

The parables appear within longer sermons and at other places in the

[164]

They often contain symbolism, and usually relate the physical world to Common themes in these tales include the kindness and generosity of God and the
[167]

thespiritual.

[165][166]

perils of transgression.

Some of his parables, such as the Prodigal Son (Luke 15:1132), are relatively
[168]

simple, while others, such as the Growing Seed (Mark 4:2629), are more abstruse.

The gospel episodes that include descriptions of the miracles of Jesus also often include teachings, and the miracles themselves involve an element of teaching.
[107][108]

Many of the miracles in the gospels teach

the importance of faith. For instance in the cleansing of ten lepers and the raising of Jairus' daughter, the beneficiaries are told that their healing was due to their faith.
[169][170]

When Jesus' opponents accuse him

[32]

of performing exorcisms by the power of Beelzebul, the prince of demons, Jesus counters that he performs miracles by the "Spirit of God" (Matthew 12:28) or "finger of God" (Luke 11:20).

Proclamation as Christ and Transfiguration

Main articles: Confession of Peter and Transfiguration of Jesus

Transfiguration of Jesusdepicting him with Elijah, Mosesand 3 apostles by Carracci, 1594

At about the middle of each of the three Synoptic Gospels, two related episodes mark a turning point in the narrative: the Confession of Peter and the Transfiguration of Jesus.
[171] [149][150]

They take place

near Caesarea Philippi, just north of the Sea of Galilee, at the beginning of the final journey toJerusalem that ends in the Passion and Resurrection of Jesus.
[136][137][149][150][171]

These events mark the beginnings of

the gradual disclosure of the identity of Jesus to his disciples and his prediction of his own suffering and death.

Peter's Confession begins as a dialogue between Jesus and his disciples in Matthew 16:13, Mark 8:27 and Luke 9:18. Jesus asks his disciples, "who say ye that I am?" Simon Peter answers, "Thou art the Christ, the Son of the living God" (Matthew 16:1516).
[171][172][173]

Jesus replies, "Blessed art thou,

Simon Bar-jonah: for flesh and blood hath not revealed it unto thee, but my Father who is in heaven." With this blessing, Jesus affirms that the titles Peter ascribes to him are divinely revealed, thus unequivocally declaring himself to be both Christ and the Son of God.
[174][175]

The account of the Transfiguration appears in Matthew 17:19, Mark 9:28, and Luke 9:28 36.
[136][137][149]

Jesus takes Peter and two other apostles up an unnamed mountain, where "he was

transfigured before them; and his face did shine as the sun, and his garments became white as the light."
[176]

A bright cloud appears around them, and a voice from the cloud says, "This is my beloved Son,
[136]

in whom I am well pleased; hear ye him" (Matthew 17:19).

[177]

The Transfiguration reaffirms that Jesus is

the Son of God (as in his Baptism), and the command "hear ye him" identifies him as God's messenger and mouthpiece.

Final week: betrayal, arrest, trial, and death

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,
[99]

starting with a description of the Triumphal entry into The last week in Jerusalem is the conclusion of the
[155]

Jerusalem and ending with his Crucifixion.

[101][155]

journey through Perea and Judea that Jesus began in Galilee.

[155]

Just before the entry into Jerusalem,

the Gospel of John includes the Raising of Lazarus, which increases the tension between Jesus and the authorities.

Final entry into Jerusalem

Main articles: Triumphal entry into Jerusalem, Cleansing of the Temple, and Bargain of Judas

A painting of Jesus' final entry into Jerusalem, by Jean-Lon Grme in 1897

In the four canonical gospels, Jesus' final entry into Jerusalem takes place at the beginning of the last week of his life, a few days before the Last Supper, marking the beginning of the Passion narrative.
[178]

The day of entry into Jerusalem is identified by Mark and John as Sunday and by Matthew
[179][180][181]

as Monday; Luke does not identify the day.

[179][182][180][181]

After leaving Bethany Jesus rides a young donkey

into Jerusalem. People along the way lay cloaks and small branches of trees in front of him and sing part of Psalm 118:2526. The cheering crowds greeting Jesus as he enters Jerusalem add to the
[155]

tension between him and the authorities.

In the three Synoptic Gospels, entry into Jerusalem is followed by the Cleansing of the Temple, in which Jesus expels the money changers from the Temple, accusing them of turning it into a den of thieves through their commercial activities. This is the only account of Jesus using physical force in any of the gospels.
[160][156][183]

John 2:1316 includes a similar narrative much earlier, and scholars debate whether
[160][156][183]

the passage refers to the same episode.

[180][181]

The Synoptics include a number of well-known

parables and sermons, such as the Widow's mite and the Second Coming Prophecy, during the week that follows.

The Synoptics record conflicts that took place between Jesus and the Jewish elders during Passion Week in episodes such as theAuthority of Jesus questioned and the Woes of the Pharisees, in which Jesus criticizes their hypocrisy.
[180][181]

Judas Iscariot, one of the twelve apostles, approaches the Jewish elders

and strikes a bargain with them, in which he undertakes to betray Jesus and hand him over to them for a reward of thirty silver coins.
[184][185][186]

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 in this 16th-century painting by Joan de Joanes.

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, and Paul'sFirst Epistle to the Corinthians (11:2326) also refers to it.
[83][84][187][188]

During the meal, Jesus predicts that one of his apostles will betray him.

[189]

Despite each Apostle's

[83][84][189]

assertion that he would not betray him, Jesus reiterates that the betrayer would be one of those present. Matthew 26:2325 and John 13:2627 specifically identify Judas as the traitor.

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 is the new covenant in my blood" (Luke 22:1920).
[83][190]

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 6:5859 (the Bread of Life Discourse) has a eucharistic character and resonates with the "words of institution" used in the Synoptic Gospels and in the Pauline writings on the Last Supper.
[191]

In all four gospels, Jesus predicts that Peter will deny knowledge of him three times before the rooster crows the next morning.
[192][193]

In Luke and John, the prediction is made during the Supper

[194]

(Luke 22:34, John 22:34). In Matthew and Mark, the prediction is made after the Supper, and he also predicts that all his disciples will desert him (Matthew 26:3134, Mark 14:2730).

The Gospel of John provides the only account of Jesus washing his disciples' feet before the meal.
[117]

John also includes a long sermon by Jesus, preparing his disciples (now without Judas) for his
[195][196]

departure. Chapters 1417 of the Gospel of John are known as theFarewell Discourse and are a significant source of Christological content.

Agony in the Garden, betrayal and arrest

Main articles: Agony in the Garden, Kiss of Judas, and Arrest of Jesus See also: Holy Hour

A 17th-century depiction of the kiss of Judas and the arrest of Jesus byCaravaggio

After the Last Supper, Jesus, accompanied by his disciples, takes a walk to pray. Matthew and Mark identify the place as the garden of Gethsemane, while Luke identifies it as the Mount of Olives.
[197][194]

Judas appears in the garden, accompanied by a crowd that includes the Jewish priests and

elders and people with weapons, and kisses Jesus to identify him to the crowd, which then arrests Jesus.
[194][198]

In an attempt to stop them, one of Jesus' disciples uses a sword to cut off the ear a man in the crowd.
[194][198]

Luke states that Jesus miraculously heals the wound, and John and Matthew report that
[194][198]

Jesus criticizes the violent act, enjoining his disciples not to resist his arrest. In Matthew 26:52 Jesus says, "all they that take the sword shall perish with the sword".

After the arrest of Jesus, Jesus' disciples go into hiding, and Peter, when questioned, thrice denies knowing Jesus.
[194]

After the third denial, he hears the rooster crow and recalls the prediction as Jesus
[192]

turns to look at him. Peter then weeps bitterly.

Trials by the Sanhedrin, Herod and Pilate

Main articles: Sanhedrin trial of Jesus, Pilate's Court, Jesus at Herod's Court, and Crown of Thorns See also: Jesus, King of the Jews and What is truth?

Jesus in the upper right hand corner, his hands bound behind, is being tried at the high priest's house and turns to look at Peter, in Rembrandt's 1660 depiction ofPeter's denial.[199]

After his arrest, Jesus is taken to the Sanhedrin, a Jewish judicial body. the details of the trials.
[201]

[200]

The gospel accounts differ on

In Matthew 26:57, Mark 14:53 and Luke 22:54, Jesus is taken to the high
[198][202][203][204]

priest's house, where he is mocked and beaten that night. Early next morning, the chief priests and scribes lead Jesus away into their council. John 18:1214 states that Jesus is first taken
[198][202][203]

to Annas, the father-in-law of Caiaphas, and then to Caiaphas.

[202][205]

All four gospels report the Denial

of Peter, where Peter denies knowing Jesus three times before the rooster crows, as predicted by Jesus.

During the trials Jesus speaks very little, mounts no defense and gives very infrequent and indirect answers to the questions of the priests, prompting an officer to slap him. In Matthew 26:62 Jesus' unresponsiveness leads the high priest to ask him, "Answerest thou nothing?"
[32] [198][202][203][206]

In Mark

14:61 the high priest then asks Jesus, "Art thou the Christ, the Son of the Blessed?", and Jesus replies "I am", and then predicts the coming of the Son of Man.
[207][32]

This provokes the high priest to tear his own robe

in anger and to accuse Jesus of blasphemy. In Matthew and Luke, Jesus' answer is less direct. am". In Matthew 26:64 Jesus responds "Thou hast said", and in Luke 22:70 he says, "Ye say that I
[208][209]

Taking Jesus to Pilate's Court, the Jewish elders ask Roman governor Pontius Pilate to judge and condemn Jesus, accusing him of claiming to be the King of the Jews.
[203]

The use of the word "king" is

central to the discussion between Jesus and Pilate. In John 18:36Jesus states, "My kingdom is not of this world", but he does not directly deny being the King of the Jews.
[215] [210][211]

In Luke 23:715Pilate realizes

[212][213][214]

that Jesus is a Galilean, thus coming under the jurisdiction of Herod Antipas. to Herod to be tried,

Pilate sends Jesus

but Jesus says almost nothing in response to Herod's questions. Herod and his

soldiers mock Jesus, put a gorgeous robe on him to make him look like a king, and send him back to

Pilate. man".

[212]

Pilate then calls together the Jewish elders and says that he has "found no fault in this

[215]

As a Passover custom, Pilate allows one prisoner chosen by the crowd to be released. He gives the crowd a choice between Jesus and a murderer called Barabbas. Persuaded by the elders (Matthew 27:20), the mob chooses to release Barabbas and crucify Jesus.
[217] [216]

Pilate writes a sign that reads "Jesus

of Nazareth, King of the Jews" (abbreviated as INRI in depictions) to be affixed to the cross of Jesus (John 19:19). He then scourges Jesus and send him to be cricified. The soldiers mock Jesus as the
[218]

King of Jews by clothing him in a purple robe (which signifies royal status) and placing a Crown of Thorns on his head. They beat and taunt him before taking him to Calvary, crucifixion.
[198][219][203]

also called Golgotha, for

Crucifixion and burial

Main articles: Crucifixion of Jesus and Entombment of Christ See also: Sayings of Jesus on the cross and Crucifixion eclipse

Pietro Perugino's depiction of the Crucifixion as Stabat Mater, 1482

Jesus' crucifixion is described in all four canonical gospels. After the trials, Jesus makes his way to Calvary by a route known traditionally as the Via Dolorosa. The three Synoptic Gospels indicate thatSimon of Cyrene assists him, having been compelled by the Romans to do so.
[220] [220][221]

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. At Calvary Jesus is offered wine mixed with gall, a concoction usually offered as a
[220][221]

painkiller. Matthew and Mark state that he refused it.

The soldiers then crucify Jesus and cast lots for his clothes. Above Jesus' head on the cross is Pilate's inscription "Jesus of Nazareth, King of the Jews", and the soldiers and passers-by mock him about it. Jesus is crucified between two convicted thieves, one of whom rebukes Jesus, while the other defends him.
[220][222]

The Roman soldiers break the two thieves' legs (a procedure designed to hasten death in a crucifixion), but they do not break those of Jesus, as he is already dead. One soldier, traditionally identified as Saint Longinus, pierces Jesus' side with a lance, and water flows out.
[222]

In Mark 15:39, impressed by the

[220][221][223][224]

events, the Roman centurion affirms that Jesus was the Son of God.

On the same day, Joseph of Arimathea, with Pilate's permission and with Nicodemus' help, removes Jesus' body from the cross, wraps him in a clean cloth and buries him in a new rock-hewn tomb.
[220]

In Matthew 27:6266, on the following day the Jews ask Pilate for the tomb to be sealed with a
[220][225]

stone and placed under guard to ensure the body will remain there.

Resurrection and ascension

Main articles: Resurrection of Jesus, Resurrection appearances of Jesus, and Ascension of Jesus See also: Empty tomb, Great Commission, Second Coming, Resurrection of Jesus in Christian art, and Ascension of Jesus in Christian art

Mary Magdalene's encounter with Jesus after his resurrection, depicted byAlexander Andreyevich Ivanov in 1835

New Testament accounts of Jesus' resurrection state that on the first day of the week after the crucifixion (typically interpreted as a Sunday), his tomb is discovered to be empty and his followers encounter him risen from the dead.
[87][226][227]

His followers arrive at the tomb early in the morning and meet either one or
[87][227]

two beings (men or angels) dressed in bright robes.

Mark 16:9 and John 20:15 indicate that Jesus

[87][227]

appears to Mary Magdalenefirst, and Luke 16:9 states that she is one of the myrrhbearers.

After the discovery of the empty tomb, Jesus makes a series of appearances to the disciples.

[87]

These

include the Doubting Thomas episode and the appearance on the road to Emmaus, where Jesus meets two disciples. The catch of 153 fish is a miracle by the Sea of Galilee, after which Jesus encourages Peter to serve his followers.
[87][227]

Before he ascends into heaven, Jesus commissions his disciples to spread his teachings to all the nations of the world. Luke 24:51 states that Jesus is then "carried up into heaven". The Ascension account is elaborated in Acts 1:111 and mentioned 1 Timothy 3:16. In Acts, forty days after the Resurrection, as the disciples look on, "he was taken up; and a cloud received him out of their sight". 1 Peter 3:22describes Jesus as being on "the right hand of God, having gone into heaven".
[87]

The Acts of the Apostles describe several appearances by Jesus after his Ascension. Acts 7:55 describes a vision experienced byStephen just before his death.
[229][230] [228]

On the road to Damascus, Apostle Paul is

converted to Christianity after seeing a blinding light and hearing a voice saying, "I am Jesus whom thou persecutest". In Acts 9:1018, Ananias of Damascus is instructed to heal Paul. It is the last
[229][230]

conversation with Jesus reported in the Bible until the Book of Revelation, John receives a revelation from Jesus concerning the end times.
[231]

in which a man named

Historical views
Main articles: Historical Jesus and Quest for the historical Jesus Prior to the Enlightenment, the gospels were usually regarded as accurate historical accounts, but since then skeptics who question the reliability of the gospels emerged, and presupposed a distinction between the Jesus described in the gospels and the Jesus of history.
[232]

Since the 18th-century, three separate

[233][234]

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.
[235][236]

The

third quest, which roughly began in the 1980s, was unique for its greater emphasis to the methods of mainstream historical scholarship.

Donald Akenson has argued that, with very few exceptions, the historians of Jesus have not followed sound historical practices. He has stated that there is an unhealthy reliance on consensus for propositions which should be based on primary sources or rigorous interpretation. He also holds that some of the criteria being used are faulty.
[24]

Michael R. Licona has criticized Jesus scholars for not using

"deliberate methods for weighing hypotheses and criteria for awarding historicity." He says that the scholars too often "rely on their own intuition," which is ofttimes influenced by their backgrounds and biases.
[237]

Existence
Main articles: Historicity of Jesus and Christ myth theory See also: Josephus on Jesus and Tacitus on Jesus

A 1640 edition of the works of Josephus, a 1st-century Romano-Jewish historian who referred to Jesus[238][239]

The Christ myth theory, which questions the existence of Jesus, appeared in the 18th and 19th centuries and was debated during the 20th century. Some of its supporters contend that Jesus is a myth invented by early Christians.
[240]

Supporters of the theory point to the lack of any known written references to Jesus
[241]

during his lifetime, and to the relative scarcity of non-Christian references to him in the 1st century, to challenge the veracity of the existing accounts of him.
[242]

Beginning in the 20th century, scholars such

as G. A. Wells, Robert M. Price and Thomas Brodie have presented various arguments to support the Christ myth theory. However, today virtually all scholars of antiquity agree that Jesus existed and
[243][244][245][246]

regard events such as his baptism and his crucifixion as historical.

[20][19][247]

Van Voorst and

(separately) Michael Grant state that biblical scholars and classical historians now regard theories of the non-existence of Jesus as effectively refuted.

In response to the argument that the lack of the contemporary references implies that Jesus did not exist, Robert E. Van Voorst stated that, "as every good student of history knows", such arguments from silence are "specially perilous".
[249][250] [248]

Arguments from silence generally fail unless a fact is known to the

author and is important enough and relevant enough to be mentioned in the context of a document. Bart D. Ehrman states that the view that Jesus had an immense impact on the society

of his day, so that one might have expected contemporary accounts of his deeds, is completely unsound; he adds that although Jesus had a large impact on future generations, his impact on the society of his time was "practically nil".
[251]

Ehrman states that arguments based on the lack of physical or archeological evidence of Jesus and of any writings from him are poor, as there is no such evidence of "nearly anyone who lived in the first century".
[252][253]

Teresa Okure states that the existence of historical figures is established by the analysis
[254]

of later references to them, rather than by contemporary relics and remnants.

A number of scholars

caution against the use of such arguments from ignorance and consider them generally inconclusive or fallacious.
[255][256][257]

Douglas Walton states that arguments from ignorance can only lead to sound
[258]

conclusions in cases where we can assume that our "knowledge-base is complete".

Non-Christian sources used to establish the historical existence of Jesus include the works of first-century historians Josephus andTacitus.
[238][259]

Josephus scholar Louis H. Feldman has stated that "few have

[239][260]

doubted the genuineness" of Josephus' reference to Jesus in book 20 of the Antiquities of the Jews, and it is disputed only by a small number of scholars. The Roman historian andsenator 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.
[261]

Archaeology
Main article: Jesus and archaeology

The ancient synagogue at Capernaum

Despite the lack of specific archaeological remains directly attributed to Jesus, 21st-century scholars have become increasingly interested in using archaeology to seek greater understanding of the socioeconomic and political background to Jesus' life.
[263] [262][263][264]

James Charlesworth states that few modern

scholars would now ignore the archaeological discoveries that cast light on life in Galilee and Judea during the time of Jesus. Jonathan Reed states that chief contribution of archaeology to the study of
[265]

the historical Jesus is the reconstruction of his social world.

David Gowler states that an interdisciplinary scholarly study of archeology, textual analysis and historical context can shed light on Jesus and his teachings.
[266] [264]

An example is the archeological studies

at Capernaum. Despite the frequent references to Capernaum in the New Testament, little is said about it. However, recent archeological evidence show that unlike earlier assumptions, Capernaum was poor
[264][267]

and small, without even a forum oragora.

This archaeological discovery thus resonates well with

[264]

the scholarly view that Jesus advocated reciprocal sharing among the destitute in that area of Galilee.

Historicity of events

Main article: Historicity of Jesus See also: Cultural and historical background of Jesus, History of the Jews in the Roman Empire, Higher criticism, Textual criticism, and Historical reliability of the Gospels Most modern scholars consider Jesus' baptism and crucifixion to be definite historical facts. 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.
[8]

Scholars adduce the criterion of embarrassment, saying that early Christians would not have
[268]

invented the painful death of their leader, wanted to repent.

[269][270]

or a baptism that might imply that Jesus committed sins and

[271]

Scholars use a number of criteria, such as the criterion of multiple attestation, Levine

the criterion of coherence, and the criterion of discontinuity to judge the historicity of events.

states that there is "a consensus of sorts" on the basic outline of Jesus' life, in that most scholars agree that Jesus was baptized by John the Baptist, debated with Jewish authorities on the subject of God, performed some healings, taught in parables, gathered followers, and was crucified on Pilate's orders.
[48]

P52, a papyrus fragment from a codex (c. 90160), one of the earliest known New Testament manuscripts

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 in their entirety, to the "minimalist" approaches of the early 20th century, where hardly anything about Jesus was accepted as historical.
[272][273]

In the 1950s, as the second quest for the historical Jesus gathered pace, the minimalist
[274]

approaches faded away, and in the 21st century, minimalists such as Robert M. Price are a very small minority, whose views have hardly any academic following. Although no totally maximalist view is
[273][275][276]

accepted as historical, many scholars since the 1980s have held that, beyond the few facts considered to be historically certain, certain other elements of Jesus' life are "historically probable". Modern
[277][278]

scholarly research on the historical Jesus thus focuses on identifying the most probable elements.

Portraits of Jesus
Main article: 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.
[235]

Ben Witheringtonstates that

[279]

"there are now as many portraits of the historical Jesus as there are scholarly painters".

Bart

Ehrman and separately Andreas Kstenberger contend that 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.
[280][281]

Thus, the portraits of Jesus constructed in these quests often

[282][283]

differ from each other, and from the image portrayed in the gospels.

The attributes described in the

[284][285][286]

portraits overlap, however, and scholars who differ on some attributes often agree on others.

The mainstream profiles in the third quest may be grouped according to whether they portray Jesus primarily as an apocalyptic prophet, a charismatic healer, a cynic philosopher, the true Messiah, or an egalitarian prophet of social change.
[284][285]

Each of these types has a number of variants, and some

[287]

scholars reject the basic elements of some portraits.

Language, ethnicity and appearance

Further information: Aramaic of Jesus and Race and appearance of Jesus

The representation of the ethnicity of Jesus has been influenced by cultural settings. [288][289]

Jesus grew up in Galilee and much of his ministry took place there.
[290][291]

[49]

The languages spoken in Galilee

and Judea during the first century AD include Aramaic, Hebrew and Greek, with Aramaic predominant. Most scholars agree that in the early first century, Aramaic was the mother tongue of
[292]

virtually all women in Galilee and Judea.

Most scholars support the theory that Jesus spoke Aramaic

[290][291][293]

and may also have spoken Hebrew and Greek.

Dunn states that there is "substantial

[294]

consensus" that Jesus gave most of his teachings in Aramaic.

In a review of the state of modern scholarship, 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".
[295]

In the New Testament, written in Koine Greek, Jesus was referred to as

Judean (Ioudaios) on three occasions, although he did not refer to himself as such. He was so described: by the Magi in Matthew 2, who referred to Jesus as king of the Jews (basileus ton ioudaion); by the Samaritan woman at the well in John 4 when Jesus was travelling out of Judea; and (in all four gospels) during the Passion, by the Romans, who also used the phrase king of the Jews.
[296]

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.
[297][298][299]

The Synoptic Gospels include accounts of the Transfiguration, during which Jesus

was glorified, with "his face shining as the sun", but they do not give details of his everyday appearance.
[137][149]

The Book of Revelation describes the features of a glorified Jesus in a vision (1:13
[300][301]

16), but the vision refers to Jesus in heavenly form, after his death and resurrection.

Profession and literacy

Further information: Historical Jesus In the New Testament, Jesus and his father were identified as ( tekton) (Matthew 13:55, Mark 6:3), traditionally translated from Koine Greek into English as "carpenter". However, some scholars argue that tekton is a generic word (from the same root that gives "technical" and "technology") that could cover makers of objects in various materials, even builders.
[303] [302]

Other scholars have argued that tekton could

equally mean a highly-skilled craftsman in wood or the more prestigious metal, perhaps running a workshop with several employees. Geza Vermes has stated that the terms 'carpenter' and 'son of a

carpenter' are used in the Jewish Talmud to signify a very learned man, and he suggests that a description of Joseph as 'naggar' (a carpenter) could indicate that he was considered wise and highly literate in the Torah.
[304]

Some scholars have suggested that Jesus worked in the Galilean city
[305]

of Sepphoris, and was influenced by its Hellenistic culture.

There are a number of passages from the Gospels which state or imply that Jesus could read.
[306]

However, the Jesus Seminar stated that references in the Gospels to Jesus reading and writing
[307]

may be fiction. illiterate.

[308]

Crossan, a member of the group, views Jesus as a peasant and states that he was
[309]

Craig A. Evans states that it should not be assumed that Jesus was a peasant, and that his Evans states that existing data
[294]

extended travels may indicate some measure of financial means.

[309]

indicate that Jesus could read scripture, paraphrase and debate it, but that does not imply that he received formal scribal training. Dunn states that it is "quite credible" that Jesus could read,
[310]

and

Meier further concludes that the literacy of Jesus probably extended to the ability to read and comment on sophisticated theological and literary works.

Religious perspectives
Main article: Religious perspectives on Jesus Apart from his own disciples and followers, the Jews of Jesus' day generally rejected him as the Messiah, as do Jews today. Christian theologians, ecumenical councils, reformers and others have written extensively about Jesus over the centuries. Christian sects andschisms have often been defined or characterized by their descriptions of Jesus. Meanwhile, Manichaeans, Gnostics, Muslims, Baha'is, and others have found prominent places for Jesus in their religions.
[311][312]

Christian views
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Christianity portal

Main articles: Jesus in Christianity and Christology See also: Christian denominations Jesus is the central figure of Christianity.
[313]

Although Christian views of Jesus vary, it is possible to

summarize the key beliefs shared among major denominations, as stated in their catecheticalor confessional texts.
[314]

Christian views of Jesus are derived from various sources, but

especially from the canonical gospels and from New Testament 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. 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.
[315]

The New Testament states that the resurrection of Jesus is the foundation of the Christian faith (1 Corinthians 15:1220).
[316]

Christians believe that through his death and resurrection, humans can
[317]

be reconciled with God and are thereby offered salvation and the promise of eternal life.
[318]

Recalling the

words of John the Baptist on the day after Jesus' baptism, these doctrines sometimes refer to Jesus as the Lamb of God, who was crucified to fulfil his role as the servant of God. Jesus is thus seen as
[319]

the new and last Adam, whose obedience contrasts with Adam's disobedience. as a role model, whose God-focused life believers are encouraged to imitate.

Christians view Jesus

[313]

Most Christians believe that Jesus was both human and the Son of God. While there has been theological debate over the nature of Jesus, 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.
[320][321] [27]

Christians worship not only Jesus himself, but

[321]

also his name. Devotions to the Holy Name of Jesus go back to the earliest days of Christianity. These devotions and feasts exist both in Eastern and Western Christianity.

Jewish views

Main article: Judaism's view of Jesus See also: Jesus in the Talmud Judaism rejects the idea of Jesus being God, or a mediator to God, or part of a Trinity.
[323] [322]

Judaism holds

that Jesus is not theMessiah, arguing that he neither fulfilled the Messianic prophecies in the Tanakh nor embodied the personal qualifications of the Messiah. prophets after Malachi,
[324]

According to Jewish tradition, there were no

[325]

who delivered his prophesies in the fifth century BC.

[326]

Jonathan Waxman of

the United Synagogue of Conservative Judaism writes that Jews who believe Jesus is the Messiah have "crossed the line out of the Jewish community". Reform Judaism holds that anyone in the Jewish
[327]

community "who claims that Jesus is their savior is no longer a Jew and is an apostate".

Judaic criticism of Jesus is long-standing. The New Testament states that Jesus was criticized by the Jewish authorities of his time. The Pharisees and scribes criticized Jesus and his disciples for not observing the Mosaic Law, for not washing their hands before eating (Mark 7:123, Matthew 15:120), and for gathering grain on the Sabbath (Mark 2:233:6). third to the fifth century AD,
[329] [328]

The Talmud, written and compiled from the

includes stories that some consider to be accounts of Jesus. In one such

[330]

story,Yeshu ha-nozri ("Jesus the Christian"), a lewd apostate, is executed by the Jewish high court for spreading idolatry and practicing magic. concerning these stories.
[331]

There is a wide spectrum of opinion among scholars

The majority of contemporary historians consider that this material provides

[332]

no information on the historical Jesus.

The Mishneh Torah, a late 12th-century work of Jewish

[333]

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".

Islamic views
Main article: Jesus in Islam

Muhammad leads Jesus, Abraham,Moses and others in prayer. Medieval Persian miniature.

In Islam, Jesus (Isa) is considered to be a messenger of God (Allah) and the Messiah (Masih) who was sent to guide the Children of Israel (bani isra'il) with a new scripture, the Gospel (Injil). Jesus (and all other messengers of God) is requirement for being a Muslim. Jesus by name 25 timesmore often thanMuhammad.
[337][338] [336] [334][335]

Belief in

The Quran mentions

The Quran emphasizes that Jesus was a

mortal human who, like all other prophets, had been divinely chosen to spread God's message.

[339]

Islam

considers that Jesus was neither the incarnation nor the son of God. Islamic texts emphasize a strict notion of monotheism (tawhid) and forbid the association of partners with God, which would be idolatry (shirk).
[340] [341]

The Quran says that Jesus himself never claimed divinity,

and predicts that at the Last

[342]

Judgment, Jesus will deny having ever made such a claim (Quran 5:116).
[343][344]

Like all prophets in Islam,

Jesus is considered a Muslim, and believed to have preached that his followers should adopt the "straight path", as commanded by God.

The Quran does not mention Joseph but does describe the Annunciation to Mary ( Maryam) by an angel 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.
[345][346][347]

The Quran (21:91 and 66:12) states that God breathed His Spirit into Mary while In Islam, Jesus is called the "Spirit of God" because he was born through the

she was chaste.

[345][346][347] [345]

action of the Spirit, Christianity.

[348][349]

but that belief does not include the doctrine of his pre-existence, as it does in

Jesus is sometimes called the "Seal of the Israelite Prophets", because Muslims believe that Jesus was the last prophet sent by God to guide the Israelites.
[351][341] [350]

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. Jesus is seen in Islam as a precursor to Muhammad and is believed by Muslims to have
[339][352]

foretold Muhammad's coming.

Muslims deny that Jesus was crucified, that he rose from the dead,
[341]

and that he atoned for the sins of mankind.

According to Muslim traditions, Jesus was not crucified but

[341][352]

was physically raised into the heavens by God.

Muslims believe that Jesus will return to earth

[334][352]

shortly before the Day of Judgment and defeat the Antichrist (ad-dajjal).

Ahmadiyya views
Main article: Jesus in Ahmadiyya Islam The Ahmadiyya Movement believes that Jesus was a mortal man who survived his crucifixion and died a natural death at the age of 120 in Kashmir.
[353][354]

According to Mirza Ghulam Ahmad, the 19th-century

[355]

founder of the Ahmadiyya Movement, Jesus did not die on the cross but fell into a coma and later regained consciousness after being nursed back to health with an ointment.
[354][356]

Ahmadis believe that after

his apparent death and resurrection, Jesus fled Judea and went east to further teach the gospel, and that he is buried at Roza Bal in Kashmir. his crucifixion.
[355]

Ahmadis reject the notion that Jesus traveled to India before

[353]

Mirza Ghulam Ahmad declared himself to be the second coming of Jesus for Christians Mainstream Muslims reject this and various other

and the renewer of faith (Mujaddid) for Muslims.

[357]

Ahmadi beliefs, and some (for example, the Pakistani government) consider Ahmadis not to be Muslim.

Bah' views

Bah' teachings consider Jesus to be a manifestation of God, a Bah' concept for prophets
[31]

[358]

intermediaries between God and humanity, serving as messengers and reflecting God's qualities and attributes. divinity. The Bah' concept also emphasizes the simultaneous qualities of humanity and
[358] [31]

This concept is similar to the Christian concept of incarnation.

[359]

Bah' thought accepts Jesus

as the Son of God.

In Bah' thought, Jesus was a perfect incarnation of God's attributes, but Bah'
[358]

teachings reject the idea that divinity was contained with a single human body, stating that, on the contrary, God transcends physical reality.

Bah'u'llh, the founder of the Bah' Faith, wrote that since each manifestation of God has the same divine attributes, they can be seen as the spiritual "return" of all previous Manifestations of God, and the appearance of each new manifestation of God inaugurates a religion that supersedes the former ones, a concept known as progressive revelation.
[31]

Through this process Bah's believe God's plan unfolds

gradually as mankind matures, and that some of the manifestations arrive in specific fulfilment of the missions of previous ones. Thus, Bah's believe that Bah'u'llh is the promised return of Christ.
[360]

Bah' teachings confirm many, but not all, aspects of Jesus as portrayed in the gospels.
[361][362]

Bah's believe in the virgin birth and in the Crucifixion, of Jesus as symbolic.
[359][362]

but see the Resurrection and the miracles

Buddhist views
Main article: Buddhism and Christianity Buddhism is a nontheistic religion that denies the existence of a Creator God.
[363]

Buddhist scholars such

as Masao Abe and D. T. Suzuki have stated that the centrality of the crucifixion of Jesus to the Christian view of his life is totally irreconcilable with the foundations of Buddhism.
[367] [364][365][366]

However, some

Buddhists, including Tenzin Gyatso, the 14th Dalai Lama, regard him as abodhisattva who dedicated his life to the welfare of people. It is recorded in 101 Zen Stories that the 14th-century Zen master Gasan
[368]

Jseki, on hearing some of the sayings of Jesus in the gospels, remarked that he was "an enlightened man", and "not far from Buddhahood".

In a letter to his daughter Indira Gandhi, Jawaharlal Nehru wrote, "All over Central Asia, in Kashmir and Ladakh and Tibet and even farther north, there is a strong belief that Jesus or Isa traveled about there."
[369]

The theory that an adult Jesus traveled to India and was influenced by Buddhism first appeared
[370]

in Nicolas Notovitch's 1894 book The Unknown Life of Jesus Christ, which gave rise to other theories, but the author later confessed to fabricating the evidence.
[371]

Van Voorst states that modern scholarship has

"almost unanimously agreed" that claims that Jesus traveled to Tibet, Kashmir or India contain "nothing of value". Marcus Borg states that suggestions that an adult Jesus traveled to Egypt or India and came
[50]

into contact with Buddhism are "without historical foundation".

Although modern parallels have been

drawn between the teachings of Jesus and Buddha, these comparisons emerged after missionary

contacts in the 19th century, and there is no historically reliable evidence of contacts between Buddhism and Jesus during his life.
[372]

Other views
See also: Criticism of Jesus In Gnosticism (now a largely extinct religion), knowledge (gnosis) necessary for salvation.
[373]

Jesus, sent from the divine realm, provided the secret

[374]

Most Gnostics believed that Jesus was a human who

[374]

became possessed by the spirit of Christ during his baptism. The spirit left Jesus' body during the crucifixion, but later raised the body from the dead. Some Gnostics, however, were docetics, believing
[374]

that Jesus did not have a physical body, but only appeared to have.

Manichaeism, a Gnostic sect,

[375][376]

accepted Jesus as a prophet, along with Gautama Buddha and Zoroaster.

Some Hindus consider Jesus to be an avatar or a sadhu and point out similarities between Hindu and Jesus' teachings.
[377][378]

Paramahansa Yogananda, a Hindu guru, taught that Jesus was the reincarnation
[379]

of Elisha and a student of John the Baptist, the reincarnation of Elijah. entertains a wide variety of views on Jesus. originated,
[381] [382] [380]

The New Age movement

Theosophists, from whom many New Age teachings

refer to Jesus as the Master Jesus and believe that Christ, after various incarnations, Scientologists recognize Jesus (along with other religious figures such as
[380][383]

occupied the body of Jesus.

Zoroaster, Muhammad, and Buddha) as part of their "religious heritage".

[380][384]

In Ralism, Jesus and

several other religious figures are considered prophets sent by an extraterrestrial race called the Elohim. Followers of Religious Science consider Jesus to be a teacher of Science of
[380][385]

Mindprinciples, but reject his unique divinity, arguing that every person is equally divine.

U.S.

President Thomas Jefferson, a deist, created the Jefferson Bible, an early but incomplete gospel harmony that included only Jesus' ethical teachings, because he did not believe in Jesus' divinity, nor any other supernatural aspects of the Bible. calls him a "a great moral teacher".
[388] [386][387]

Leading atheist Richard Dawkins rejects Jesus' divinity, but

Critics of Jesus included Celsus in the second century and Porphyry, who wrote a 15-volume attack on Christianity as a whole.
[389][390]

In the 19th century, Nietzsche was highly critical of Jesus, whose teachings
[391]

he considered to be "anti-nature" in their treatment of topics such as sexuality.

In the 20th
[392]

century Bertrand Russell was also critical of Jesus, stating in Why I Am Not a Christian that Jesus was "not so wise as some other people have been, and He was certainly not superlatively wise".

Depictions
Main article: Depiction of Jesus

A very early image of Jesus, from Dura Europos, c. 235

Despite the lack of biblical references or historical records, during the last two millennia a wide range of depictions of Jesus have appeared, often influenced by cultural settings, political circumstances and theological contexts.
[288][289][298]

As in other Christian art, the earliest depictions date to the late second or
[393]

early third century, and surviving images are found especially in the Catacombs of Rome.

The Byzantine Iconoclasm acted as a barrier to developments in the East, but by the ninth century, art was permitted again.
[394] [288]

The Transfiguration was a major theme in the East, and every Eastern

Orthodox monk who had trained in icon painting had to prove his craft by painting an icon depicting it. The Renaissance brought forth a number of artists who focused on depictions of Jesus; Fra
[288]

Angelico and others followed Giotto in the systematic development of uncluttered images. TheProtestant Reformation brought a revival of aniconism in Christianity, 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.
[395][396]

On the other hand, the use of depictions of Jesus is advocated by the leaders of
[397][398][399]

denominations such as Anglicans and Catholics tradition.

[400][401]

and is a key element of the Eastern Orthodox

Relics associated with Jesus

Main article: Relics associated with Jesus

Front image of the Shroud of Turin

. Throughout the history of Christianity a number of relics attributed to Jesus have been claimed and displayed. While some people believe in the authenticity of some relics, others have cast doubt on them. For instance, 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.
[402]

Similarly, while experts debate whether Jesus was crucified with

[403]

three nails or with four, at least thirty holy nails continue to be venerated as relics across Europe.

Some relics, such as purported remnants of the Crown of Thorns, receive only a modest number of pilgrims, others such as the Shroud of Turin (which is associated with an approved Catholic devotion to the Holy Face of Jesus) has received millions, XVI.
[405][406] [404]

including Pope John Paul II and Pope Benedict

See also