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The Gospels give two accounts of Jesus' genealogy in the male line through his legal father [[Saint Joseph|Joseph]] ({{niv|Matthew|1:2-16|Matthew 1:2–16}}; {{niv|Luke|3:23-38|Luke 3:23–38}}). Both accounts trace his line back to [[David|King David]] and from there to [[Abraham]]. These lists are identical between Abraham and David, but they differ between David and Joseph. Matthew starts with [[Solomon]] and proceeds through the kings of [[Kingdom of Judah|Judah]] to the last king, [[Jeconiah]]. After Jeconiah, the line of kings terminated when [[Babylonian captivity|Babylon conquered Judah]]. Thus, Matthew shows that Jesus is the legal heir to the throne of Israel. Luke's genealogy is longer than Matthew's; it goes back to [[Adam and Eve|Adam]] and provides more names between David and Jesus.
The Gospels give two accounts of Jesus' genealogy in the male line through his legal father [[Saint Joseph|Joseph]] ({{niv|Matthew|1:2-16|Matthew 1:2–16}}; {{niv|Luke|3:23-38|Luke 3:23–38}}). Both accounts trace his line back to [[David|King David]] and from there to [[Abraham]]. These lists are identical between Abraham and David, but they differ between David and Joseph. Matthew starts with [[Solomon]] and proceeds through the kings of [[Kingdom of Judah|Judah]] to the last king, [[Jeconiah]]. After Jeconiah, the line of kings terminated when [[Babylonian captivity|Babylon conquered Judah]]. Thus, Matthew shows that Jesus is the legal heir to the throne of Israel. Luke's genealogy is longer than Matthew's; it goes back to [[Adam and Eve|Adam]] and provides more names between David and Jesus.


Joseph appears only in descriptions of Jesus' childhood. With Jesus commending Mary into the care of the [[beloved disciple]] during his crucifixion ({{niv|John|19:25-27|John 19:25–27}}), it is likely that he had died by the time of Jesus' ministry.<ref name=WebBible> Easton, Matthew Gallego.[http://www.christiananswers.net/dictionary/joseph-fosterfatherofjesus.html Joseph (the foster father of Jesus Christ)]. Accessed June 26, 2006</ref> Both {{niv|Matthew|13:55-56|Matthew 13:55–56}} and {{niv|Mark|6:3|Mark 6:3}} tell of Jesus' relatives. Mark 6:8 reports that those hearing Jesus asked "Is not this the carpenter, the son of Mary, the brother of James, and Joseph, and Jude, and Simon? are not also his sisters here with us?".<ref name=Douai1>''Mark 6'', Roman Catholic Douai Bible. [http://www.ccel.org/c/challoner/douayrheims/Mark/06.html Reproduction].</ref> The apostle [[Paul of Tarsus|Paul]], in his [[letter to the Galatians]], mentions at 1:19 that "But other of the apostles I saw none, saving James the brother of the Lord".<ref name=Douai2>''Galations 1'', [[Roman Catholic]] [[Douai Bible]]. [http://www.ccel.org/c/challoner/douayrheims/Galatians/01.html Reproduction].</ref> The first-century Jewish historian [[Josephus]] also describes [[James the Just]] as "the brother of Jesus, who was called Christ",<ref name=Josephus>''Antiquities'' (Book 20: Chapter 9), [[Josephus]]. [http://www.religiousstudies.uncc.edu/jdtabor/james.html Reproduction.]</ref> though this passage has been suggested as an interpolation (See [[Josephus on Jesus]]). The Greek word ''adelphos'' in these verses is often translated as ''brother'' in many Bible translations. However, the word can refer to any familial relation, and most Catholics and certain other Christians, citing later revelations concerning the [[perpetual virginity of Mary]], contend the correct translation of ''adelphos'' is ''kinsman'' or ''cousin''.
Joseph appears only in descriptions of Jesus' childhood. With Jesus commending Mary into the care of the [[beloved disciple]] during his crucifixion ({{niv|John|19:25-27|John 19:25–27}}), it is likely that he had died by the time of Jesus' ministry.<ref name=WebBible> Easton, Matthew Gallego.[http://www.christiananswers.net/dictionary/joseph-fosterfatherofjesus.html Joseph (the foster father of Jesus Christ)]. Accessed June 26, 2006</ref> {{niv|Matthew|13:55-56|Matthew 13:55–56}}, {{niv|Mark|6:3|Mark 6:3}}, and {{niv|Galatians|1:19|Galatians 1:19}} tell of Jesus' relatives, including possible brothers and sisters. The Greek word ''adelphos'' in these verses is often translated as ''brother'' in many Bible translations. However, the word can refer to any familial relation, and most Catholics and certain other Christians translate the word as ''kinsman'' or ''cousin''.

The Gospel of Luke records that Mary was a relative of Elizabeth, mother of [[John the Baptist]] ({{niv|Luke|1:36|Luke 1:36}}), though the exact relationship is unspecified.


=== Nativity and childhood ===
=== Nativity and childhood ===
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[[Image:Gerard van Honthorst 002.jpg|thumb|left|''Adoration of the Shepherds'', [[Gerard van Honthorst]]]]
[[Image:Gerard van Honthorst 002.jpg|thumb|left|''Adoration of the Shepherds'', [[Gerard van Honthorst]]]]


According to Matthew and Luke, Jesus was born in [[Bethlehem]] of Judea to [[Mary, the mother of Jesus|Mary]], a [[virgin]], by a [[miracle]] of the [[Holy Spirit]]. The [[Gospel of Luke]] gives an account of the [[angel]] [[Gabriel]] visiting Mary to tell her that she was chosen to bear the [[Son of God]] ({{niv|Luke|1:26-38|Luke 1:26–38}}). Catholics call this event the [[Annunciation]]. According to Luke, an order of [[Caesar Augustus]] forced Mary and Joseph to leave their homes in [[Nazareth]] and come to the home of Joseph's ancestors, the house of [[David]], to be counted in the [[census]]. After Jesus' birth, the couple used a [[manger]] for a crib because there was no room for them in the town's [[inn]] (or family guest room, depending on which translation from Greek is used) ({{niv|Luke|2:1-7|Luke 2:1–7}}). According to {{niv|Luke|2:8-20|Luke}}, an [[angel]] proclaimed Jesus' birth to shepherds who came to see the newborn child and subsequently publicized what they had witnessed throughout the area (see [[The First Noël]]). {{niv|Matthew|2:1-12|Matthew}} also tells of the "[[Three Wise Men|Wise Men]]" or "[[Magus|Magi]]" who brought gifts to the infant Jesus after following a star which they believed was a sign that the [[Messiah]], or [[King of the Jews]], had been born.
According to Matthew and Luke, Jesus was born in [[Bethlehem]] of Judea to [[Mary, the mother of Jesus|Mary]], a [[virgin]], by a [[miracle]] of the [[Holy Spirit]]. According to Luke, an order of [[Caesar Augustus]] forced Mary and Joseph to leave their homes in [[Nazareth]] and come to the home of Joseph's ancestors, the house of [[David]], to be counted in the [[census]]. {{niv|Luke|2:8-20|Luke}} goes on to tell of an [[angel]] proclaiming Jesus' birth to shepherds who came to see the newborn child and subsequently publicized what they had witnessed throughout the area (see [[The First Noël]]). {{niv|Matthew|2:1-12|Matthew}} also tells of the "[[Three Wise Men|Wise Men]]" or "[[Magus|Magi]]" who brought gifts to the infant Jesus after following a star which they believed was a sign that the [[Messiah]], or [[King of the Jews]], had been born.


Jesus' childhood home is stated in the Bible to have been the town of [[Nazareth]] in [[Galilee]], and aside from a [[Flight into Egypt|flight to Egypt]] in infancy to escape Herod's [[Massacre of the Innocents]] ({{niv|Matthew|2:13-23|Matthew 2:13–23}}) and a short trip to [[Tyre]] and [[Sidon]] ({{niv|Matthew|15:21-28|Matthew 15:21–28}}; {{niv|Mark|7:24-30|Mark 7:24–30}}), all other events in the Gospels are set in [[History of ancient Israel and Judah|ancient Israel]]. Luke's [[Finding in the Temple]] ({{niv|Luke|2:41-52|Luke 2:41–52}}) is the only event between Jesus' infancy and adult life mentioned in any of the canonical Gospels, although [[New Testament apocrypha]] fill in the details of this time, some quite extensively.
Jesus' childhood home is stated in the Bible to have been the town of [[Nazareth]] in [[Galilee]], and aside from a [[Flight into Egypt|flight to Egypt]] in infancy to escape Herod's [[Massacre of the Innocents]] ({{niv|Matthew|2:13-23|Matthew 2:13–23}}) and a short trip to [[Tyre]] and [[Sidon]] ({{niv|Matthew|15:21-28|Matthew 15:21–28}}; {{niv|Mark|7:24-30|Mark 7:24–30}}), all other events in the Gospels are set in [[History of ancient Israel and Judah|ancient Israel]]. Luke's [[Finding in the Temple]] ({{niv|Luke|2:41-52|Luke 2:41–52}}) is the only event between Jesus' infancy and adult life mentioned in any of the canonical Gospels, although [[New Testament apocrypha]] fill in the details of this time, some quite extensively.
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[[Image:Ary Scheffer - The Temptation of Christ (1854).jpg|thumb|right|200px|[[Ary Scheffer]]'s ''The Temptation of Christ'']]
[[Image:Ary Scheffer - The Temptation of Christ (1854).jpg|thumb|right|200px|[[Ary Scheffer]]'s ''The Temptation of Christ'']]


The [[Gospel of Mark]] begins with the [[Baptism of Jesus]] by [[John the Baptist]], which Biblical scholars describe as the beginning of Jesus' public ministry. According to Mark, Jesus came to the [[Jordan River]] where John the Baptist had been preaching and baptizing people in the crowd. After Jesus had been baptized and rose from the water, Mark states Jesus "saw the heavens torn apart and the Spirit descending like a dove on him. And a voice came from heaven, 'You are my Son, the Beloved; with you I am well pleased'" ({{niv|Mark|1:10-11|Mark 1:10–11}}). [[Gospel of Luke|Luke]] adds the chronological details that John the Baptist had begun preaching in the fifteenth year of [[Tiberius|Tiberius Caesar]], c. 28 AD/CE ({{niv|Luke|3:1|Luke 3:1}}) and that Jesus was about thirty years old when he was baptized ({{niv|Luke|3:23|Luke 3:23}}). [[Gospel of Matthew|Matthew]] adds to the other accounts by describing an attempt by John to decline the baptism, saying that it is Jesus who should baptize John. Jesus insisted however, claiming that baptism was necessary to "fulfill all righteousness" ({{niv|Matthew|3:15|Matthew 3:15}}).
The [[Gospel of Mark]] begins with the [[Baptism of Jesus]] by [[John the Baptist]], which Biblical scholars describe as the beginning of Jesus' public ministry. According to Mark, Jesus came to the [[Jordan River]] where John the Baptist had been preaching and baptizing people in the crowd. After Jesus had been baptized and rose from the water, Mark states Jesus "saw the heavens torn apart and the Spirit descending like a dove on him. And a voice came from heaven, 'You are my Son, the Beloved; with you I am well pleased'" ({{niv|Mark|1:10-11|Mark 1:10–11}}). [[Gospel of Matthew|Matthew]] adds to the other accounts by describing an attempt by John to decline the baptism, saying that it is Jesus who should baptize John.


Following his baptism, according to {{niv|Matthew|4:1-11|Matthew}}, Jesus was led into the desert by God where he [[fasting|fasted]] for forty days and forty nights. It was there that he was [[Temptation of Jesus|tempted by Satan]]. In all, he was tempted three times. Each temptation was rejected by Jesus with scripture from the book of [[Deuteronomy]]. Following the Temptation, Jesus called his first disciples ({{niv|Matthew|4:12-22|Matthew 4:12–22}}).
Following his baptism, according to {{niv|Matthew|4:1-11|Matthew}}, Jesus was led into the desert by God where he [[fasting|fasted]] for forty days and forty nights. It was there that he was [[Temptation of Jesus|tempted by Satan]]. In all, he was tempted three times. Each temptation was rejected by Jesus with scripture from the book of [[Deuteronomy]]. Following the Temptation, Jesus called his first disciples ({{niv|Matthew|4:12-22|Matthew 4:12–22}}).
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[[Image:Baptism-christ.jpg|thumb|left|180px|''The Baptism of Christ'' (detail), by [[Piero della Francesca]], 1449.]]
[[Image:Baptism-christ.jpg|thumb|left|180px|''The Baptism of Christ'' (detail), by [[Piero della Francesca]], 1449.]]


The Gospels state that Jesus is the [[Messiah]],<ref name="Messiah">{{bibleverse||Luke|2:11}}; {{bibleverse||John|1:41}}; {{bibleverse||John|20:31}}</ref> "[[Son of God]]",<ref name="SonofGod">{{bibleverse||Mark|1:1}}; {{bibleverse||John|20:31}}</ref> and "Lord and God" <ref name="divine">{{niv|John|1:1|John 1:1}}, {{niv|John|1:18|1:18}}, {{niv|John|20:28|20:28}}</ref>, sent to "give his life as a ransom for many" and "preach the good news of the kingdom of God." ({{bibleverse||Mark|10:45}}, {{bibleverse||Luke|4:43}}, {{bibleverse||John|20:31}}). The Gospels also state that Jesus performed various [[Miracles of Jesus|miracles]], including healings, [[exorcism]]s, [[walking on water]], [[turning water into wine]], and raising several people, such as [[Lazarus]], from the dead over the course of his ministry ({{niv|John|11:1–44|John 11:1–44}}).
The Gospels state that Jesus was a travelling [[Rabbi]] and that he performed various [[Miracles of Jesus|miracles]], including healings, [[exorcism]]s, [[walking on water]], [[turning water into wine]], and raising several people, such as [[Lazarus]], from the dead over the course of his ministry ({{niv|John|11:1–44|John 11:1–44}}).


The Gospel of John describes three different [[passover]] feasts over the course of Jesus' ministry. This implies that Jesus preached for a period of three years, although some interpretations of the [[Synoptic Gospels]] suggest a span of only one year. The focus of his ministry was toward his closest adherents, the [[Twelve Apostles]], though many of his followers were considered [[disciples]]. At the height of his ministry, Jesus attracted huge crowds numbering in the thousands, primarily in the areas of Galilee (in modern-day northern [[Israel]], though he was unsuccessful in his hometown: {{niv|Mark|6:4–6|Mark 6:4–6}}) and Perea (in modern-day western [[Jordan]]). Jesus led what many believe to have been an [[apocalyptic]] following.
The Gospel of John describes three different [[passover]] feasts over the course of Jesus' ministry. This implies that Jesus preached for a period of three years, although some interpretations of the [[Synoptic Gospels]] suggest a span of only one year. The focus of his ministry was toward his closest adherents, the [[Twelve Apostles]], though many of his followers were considered [[disciples]]. Jesus led what many believe to have been an [[Apocalypse|apocalyptic]] following. He preached that the [[End times|end of the current world]] would come unexpectedly; as such, he called on his followers to be ever alert and faithful. The [[Olivet Discourse]] is an example of this.


Some of Jesus' most famous teachings come from the [[Sermon on the Mount]] ({{niv|Matthew|5-7|Matthew 5–7}}), which contained the [[Beatitudes]] and the [[Lord's Prayer]]. During his sermons, he preached against anger, lust, divorce, oaths and revenge. Some aspects of Jesus' teachings were traditional, but other aspects were untraditional. He advocated and adhered to the [[Law of Moses]] ({{niv|Luke|10:25-28|Luke 10:25–28}}; {{bibleverse||John|8:55}}). According to {{niv|Matthew|5:17-19|Matthew 5:17–19}}, Jesus stated, "Do not think that I came to destroy the Law or the Prophets. I did not come to destroy but to fulfill." However, Jesus also [[Expounding of the Law|expounded on Mosaic Law]] and taught a "new command." ({{bibleverse||John|13:34}}, {{niv|John|15:10-14|15:10–14}}) Jesus advocated, among other things, [[Turn the other cheek|turning the other cheek]], [[Expounding of the Law#Love|love for one's enemies]] as well as friends, and the need to follow the spirit of the law in addition to the letter ({{niv|Matthew|5|Matthew 5}}).
Some of Jesus' most famous teachings come from the [[Sermon on the Mount]] ({{niv|Matthew|5-7|Matthew 5–7}}), which contained the [[Beatitudes]] and the [[Lord's Prayer]]. During his sermons, he preached against anger, lust, divorce, oaths and revenge. Jesus advocated, among other things, [[Turn the other cheek|turning the other cheek]], [[Expounding of the Law#Love|love for one's enemies]] as well as friends, and the need to follow the spirit of the law in addition to the letter ({{niv|Matthew|5|Matthew 5}}).


[[Image:First century palestine.gif|thumb|300px|right|Judaea and Galilee at the time of Jesus]]
[[Image:First century palestine.gif|thumb|300px|right|Judaea and Galilee at the time of Jesus]]
Jesus often used [[Parables of Jesus|parables]], such as the [[Prodigal Son]] ({{niv|Luke|15:11-32|Luke 15:11–32}}), and the [[Parable of the Sower]] ({{niv|Matthew|13:1-9|Matthew 13:1–9}}). His teachings centered around unconditional self-sacrificing [[agape|God-like love]] for God and for all people ({{niv|Matthew|22:34-40|Matthew 22:34–40}}). He also preached about service and humility, the forgiveness of sin, pacifism, faith, and attaining everlasting life in "[[Kingdom of Heaven|The Kingdom of God]]."
Jesus often used [[Parables of Jesus|parables]], such as the [[Prodigal Son]] ({{niv|Luke|15:11-32|Luke 15:11–32}}), and the [[Parable of the Sower]] ({{niv|Matthew|13:1-9|Matthew 13:1–9}}). His teachings centered around unconditional self-sacrificing [[agape|God-like love]] for God and for all people ({{niv|Matthew|22:34-40|Matthew 22:34–40}}). He also preached about service and humility, the forgiveness of sin, pacifism, faith, and attaining everlasting life in "[[Kingdom of Heaven|The Kingdom of God]]."


Jesus often met with society's outcasts, such as the [[publicani]] (Imperial tax collectors who were despised for extorting money), including the apostle [[Matthew the Evangelist|Matthew]]; when the Pharisees objected to meeting with sinners rather than the righteous, Jesus replied that it was the sick who need a physician, not the healthy ({{niv|Matthew|9:9-13|Matthew 9:9–13}}). According to Luke and John, Jesus also made efforts to extend his ministry to the [[Samaritans]], who followed [[Samaritanism|a different form]] of the Israelite religion. This is reflected in his preaching to the Samaritans of [[Sychar]], resulting in their conversion ({{niv|John|4:1-42|John 4:1–42}}).
Jesus also debated with other religious leaders. He disagreed with the [[Sadducees]] because they did not believe in the [[resurrection of the dead]] ({{niv|Matthew|22:23-32|Matthew 22:23–32}}). The relationship between Jesus and the [[Pharisees]] is more complex. Although Jesus condemned the Pharisees for their hypocrisy ({{niv|Matthew|23:13-28|Matthew 23:13–28}}), he also dined with Pharisees ({{niv|Luke|7:36-50|Luke 7:36–50}}), taught in their [[synagogues]] ({{bibleverse||Mark|1:21}}), specified their teachings to his followers ({{niv|Matthew|23:1-3|Matthew 23:1–3}}), and counted Pharisees such as [[Nicodemus]] among his disciples ({{niv|John|7:50-51|John 7:50–51}}).

Jesus often met with society's outcasts, such as the [[publicani]] (Imperial tax collectors who were despised for extorting money), including the apostle [[Matthew the Evangelist|Matthew]]; when the Pharisees objected to meeting with sinners rather than the righteous, Jesus replied that it was the sick who need a physician, not the healthy ({{niv|Matthew|9:9-13|Matthew 9:9–13}}). According to Luke and John, Jesus also made efforts to extend his ministry to the [[Samaritans]], who followed [[Samaritanism|a different form]] of the Israelite religion. This is reflected in his preaching to the Samaritans of [[Sychar]], resulting in their conversion ({{niv|John|4:1-42|John 4:1–42}}).

All four Gospels record Jesus' [[Palm Sunday|triumphal entry]] into Jerusalem at the end of his ministry. This was during the Passover Feast (15 Nisan - in the Spring) according to {{niv|John|12:12-19|John 12:12–19}}. The [[Hosanna]] shout and the waving of palm fronds were ordinarily part of the feast of [[Sukkoth]] (15 Tishri - Autumn), but appear to have been moved by the followers of Jesus to Passover, perhaps because of their Messianic associations.


=== Arrest, trial, and death ===
=== Arrest, trial, and death ===
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According to the Gospels, Jesus came with his followers to Jerusalem during the Passover festival where a large crowd came to meet him, shouting, "Hosanna! Blessed is he who comes in the name of the Lord! Blessed is the King of Israel!" (quoting {{niv|Psalms|118:26|Psalms 118:26}}; {{niv|John|12:13-16|John 12:13–16}}). Following his [[triumphal entry]], Jesus created a disturbance at [[Herod's Temple]] by [[Jesus and the Money Changers|overturning the tables of the moneychangers]] operating there ({{niv|John|2:13-17|John 2:13–17}}). Later that week, he enjoyed a [[The Last Supper|meal]], possibly the [[Passover Seder]], with his disciples before going to pray in the [[Garden of Gethsemane]].
According to the Gospels, Jesus came with his followers to Jerusalem during the Passover festival where a large crowd came to meet him, shouting, "Hosanna! Blessed is he who comes in the name of the Lord! Blessed is the King of Israel!" (quoting {{niv|Psalms|118:26|Psalms 118:26}}; {{niv|John|12:13-16|John 12:13–16}}). Following his [[triumphal entry]], Jesus created a disturbance at [[Herod's Temple]] by [[Jesus and the Money Changers|overturning the tables of the moneychangers]] operating there ({{niv|John|2:13-17|John 2:13–17}}). Later that week, he enjoyed a [[The Last Supper|meal]], possibly the [[Passover Seder]], with his disciples before going to pray in the [[Garden of Gethsemane]].


While in the garden, Jesus was [[Arrest of Jesus|arrested]] by [[Roman Empire|Roman]] soldiers on the orders of the [[Sanhedrin]] and the high priest, [[Caiaphas]] (cited later in {{niv|Matthew|26:65-67|Matthew 26:65–67}}). The arrest took place clandestinely at night to avoid a riot, because Jesus was popular with the people at large ({{niv|Mark|14:2|Mark 14:2}}). According to Luke, [[Judas Iscariot]], one of his apostles, betrayed Jesus by identifying him to the guards with a kiss. By John's account, Jesus identified himself to the guards with the words, "I am he." ({{niv|John|18:4-6|John 18:4–6}}) Another apostle (identified as [[Saint Peter|Simon Peter]] in {{niv|john|18:10|John 18:10}}) used a sword to attack one of the captors, cutting off his ear, which, according to Luke, Jesus immediately healed ({{niv|luke|22:51|Luke 22:51}}). Jesus rebuked Peter, stating "all they that take the sword shall perish with the sword" ({{niv|Matthew|26:52|Matt 26:52}}). After his arrest, Jesus' apostles went into hiding. The high priests and elders asked Jesus, "Are you the Son of God?", and upon Jesus' reply of "You say that I am" ({{niv|luke|22:70-71|Luke 22:70–71}}), [[Sanhedrin Trial of Jesus|Jesus was condemned]] for [[blasphemy]] by the [[Sanhedrin]]. The high priests then turned him over to the Roman Prefect [[Pontius Pilate]], based on an accusation of [[sedition]] for claiming to be King of the Jews ({{niv|Matthew|27:11|Matt 27:11}}; {{niv|Mark|15:2|Mark 15:12}}).
While in the garden, Jesus was [[Arrest of Jesus|arrested]] by [[Roman Empire|Roman]] soldiers on the orders of the [[Sanhedrin]] and the high priest, [[Caiaphas]] (cited later in {{niv|Matthew|26:65-67|Matthew 26:65–67}}). After his arrest, Jesus' apostles went into hiding. During the [[Sanhedrin Trial of Jesus]], the high priests and elders asked him, "Are you the Son of God?", and upon Jesus' reply of "You say that I am" ({{niv|luke|22:70-71|Luke 22:70–71}}), For this, Jesus was condemned for [[blasphemy]]. The high priests then turned him over to the Roman Prefect [[Pontius Pilate]], based on an accusation of [[sedition]] for claiming to be King of the Jews ({{niv|Matthew|27:11|Matt 27:11}}; {{niv|Mark|15:2|Mark 15:12}}).


[[Image:Cristo Velázquez lou2.jpg|thumb|left|200px|Jesus' [[crucifixion]] as portrayed by [[Diego Velázquez]]]]
[[Image:Cristo Velázquez lou2.jpg|thumb|left|200px|Jesus' [[crucifixion]] as portrayed by [[Diego Velázquez]]]]
While before Pilate, Jesus was questioned "Are you the king of the Jews?" to which he replied, "It is as you say." According to the Gospels, Pilate personally felt that Jesus was not guilty of any crime against the Romans, and since there was a custom at Passover for the Roman governor to free a prisoner (a custom not recorded outside the Gospels), Pilate offered the crowd a choice between Jesus of Nazareth and an insurrectionist named [[Barabbas]]. The crowd chose to have Barabbas freed and Jesus crucified. Pilate washed his hands to display that he himself was innocent of the injustice of the decision ({{niv|Matthew|27:11-26|Matthew 27:11–26}}). All four Gospels say Pilate then ordered Jesus to be crucified with a charge placed atop the cross (known as the ''titulus crucis'') which read "Jesus of Nazareth, King of the Jews." (The titulus crucis is often written as [[INRI]], the [[Latin]] acronym.) According to {{niv|Matthew|27:46|Matthew}} and {{niv|Mark|15:34|Mark,}} his last words were "Eloi, Eloi, lama sabachthani?" which is [[Aramaic]] for "My God, my God, why have you forsaken me?" (taken from {{niv|Psalm|22|Ps 22}}); according to {{niv|John|19:30|John}}, "It is finished"; and according to {{niv|Luke|23:46|Luke}}, "Father, into thy hands I commit my spirit." Luke states that all the multitudes who had witnessed Jesus' crucifixion were sorrowful ({{niv|Luke|23:48|Luke 23:48}}).
According to the Gospels, Pilate personally felt that Jesus was not guilty of any crime against the Romans, and however the crowd chose urged for Jesus to be crucified. Pilate washed his hands to display that he himself was innocent of the injustice of the demand ({{niv|Matthew|27:11-26|Matthew 27:11–26}}). Pilate then ordered Jesus to be crucified with a charge placed atop the cross (known as the ''titulus crucis'') which read "Jesus of Nazareth, King of the Jews." (The titulus crucis is often written as [[INRI]], the [[Latin]] acronym.) Jesus said [[Sayings of Jesus on the cross|a number of things on the cross]], and due to conflicting accounts in the gospels, the exact last words of Jesus are unknown.


According to all four Gospels, Jesus died before late afternoon, and the wealthy Judean [[Joseph of Arimathea]], according to Mark ({{niv|Mark|15:42-46|Mark 15:42–46}}) and Luke ({{niv|Luke|23:50-56|Luke 23:50–56}}) a member of the [[Sanhedrin]], received Pilate's permission to take possession of Jesus' body, placing it in a tomb. According to John, Joseph was joined in burying Jesus by [[Nicodemus]], who appears in other parts of John's gospel ({{niv|John|19:38-42|John 19:38–42}}). The three Synoptic Gospels tell of an earthquake and of the darkening of the sky from twelve until three that afternoon.
According to all four Gospels, Jesus died before late afternoon, and the wealthy Judean [[Joseph of Arimathea]], according to Mark ({{niv|Mark|15:42-46|Mark 15:42–46}}) and Luke ({{niv|Luke|23:50-56|Luke 23:50–56}}) a member of the [[Sanhedrin]], received Pilate's permission to take possession of Jesus' body, placing it in a tomb. According to John, Joseph was joined in burying Jesus by [[Nicodemus]], who appears in other parts of John's gospel ({{niv|John|19:38-42|John 19:38–42}}). The three Synoptic Gospels tell of an earthquake and of the darkening of the sky from twelve until three that afternoon.
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{{main|Harrowing of Hell|Resurrection of Jesus|Great Commission|Ascension|Second Coming}}
{{main|Harrowing of Hell|Resurrection of Jesus|Great Commission|Ascension|Second Coming}}


According to the Gospels, Jesus was [[resurrection of Jesus|raised from the dead]] on the third day after his [[crucifixion]].<ref name="Resurrection">{{sourcetext|source=Bible|version=King James|book=Matthew |chapter=28|verse=5|range=-10}}; {{niv|mark|16:9|Mark 16:9}}; {{niv|luke|24:12-16|Luke 24:12–16}}; {{niv|John|20:10-17|John 20:10–17}}; {{niv|Acts|2:24|Acts 2:24}}; {{niv|1Cor|6:14|1Cor 6:14}}</ref> The Gospel of Matthew states that an angel appeared near the tomb of Jesus and announced his resurrection to the women who had arrived to [[anoint]] the body. According to Luke it was two angels, and according to Mark it was a youth dressed in white. The sight of this angel had apparently left the Roman guards unconscious ({{niv|Matthew|28:2-4|Matt 28:2–4}}). (According to {{niv|matthew|27:62-66|Matt}}, the high priests and Pharisees, with Pilate's permission, had posted guards in front of the tomb to prevent the body from being stolen by Jesus' disciples.) {{niv|Mark|16:9|Mark}} states that on the morning of his resurrection, Jesus first appeared to [[Mary Magdalene]]. {{niv|john|20:11-18|John 20:11-18}} states that when Mary looked into the tomb, two angels asked her why she was crying; and as she turned round she initially failed to recognize Jesus until he spoke her name.
According to the Gospels, Jesus was [[resurrection of Jesus|raised from the dead]] on the third day after his [[crucifixion]].<ref name="Resurrection">{{sourcetext|source=Bible|version=King James|book=Matthew |chapter=28|verse=5|range=-10}}; {{niv|mark|16:9|Mark 16:9}}; {{niv|luke|24:12-16|Luke 24:12–16}}; {{niv|John|20:10-17|John 20:10–17}}; {{niv|Acts|2:24|Acts 2:24}}; {{niv|1Cor|6:14|1Cor 6:14}}</ref> The Gospel of Matthew states that an angel appeared near the tomb of Jesus and announced his resurrection to the women who had arrived to [[anoint]] the body. According to Luke it was two angels, and according to Mark it was a youth dressed in white. {{niv|Mark|16:9|Mark}} states that on the morning of his resurrection, Jesus first appeared to [[Mary Magdalene]]. {{niv|john|20:11-18|John 20:11-18}} states that when Mary looked into the tomb, two angels asked her why she was crying; and as she turned round she initially failed to recognize Jesus until he spoke her name.


The [[Acts of the Apostles]] tell that Jesus appeared to various people in various places over the next forty days. Hours after his resurrection, he appeared to two travellers on the road to [[Emmaus]]. To his assembled disciples he showed himself on the evening after his resurrection. {{niv|ICorinthians|15:7|I Corinthians}}, the [[Gospel of the Hebrews]], and some other ancient sources mention he appeared to his ''adelphos'' Jacob ("James" in most English Bibles). According to {{niv|John|20:24-29|John}}, during one of these visits, Jesus' disciple [[Judas Thomas|Thomas]] initially doubted the resurrection, but after being invited to place his finger in Jesus' pierced side, said to him, "My Lord and my God!" Thereafter, Jesus went to [[Galilee]] and showed himself to several of his disciples by the lake and on the mountain. These disciples were present when he returned to [[Mount Olivet]], between [[Bethany]] and [[Jerusalem]]. Although his own ministry had been specifically to Israel,<ref name="Israel">{{sourcetext|source=Bible|version=King James|book=Matthew |chapter=15|verse=24}}</ref> Jesus sent his apostles to the Gentiles with the [[Great Commission]] and [[Ascension|ascended]] to heaven while a cloud concealed him from their sight.<ref name="Ascended">{{niv|Mark|16:19|Mark 16:19}}; {{niv|Luke|24:51|Luke 24:51}}{{niv|Acts|1:6-11|Acts 1:6–11.}}</ref> According to Acts, [[Paul of Tarsus]] also saw Jesus during his [[Road to Damascus]] experience ({{niv|Acts|9:1-19|Acts 9:1–19.}}). Jesus promises to [[Second Coming|come again]] to fulfill the remainder of [[Messianic prophecy]].<ref name="return">{{niv|Matthew|24:36-44|Matthew 24:36–44}}</ref>
The [[Acts of the Apostles]] tell that Jesus appeared to various people in various places over the next forty days. Hours after his resurrection, he appeared to two travellers on the road to [[Emmaus]]. To his assembled disciples he showed himself on the evening after his resurrection. Although his own ministry had been specifically to Israel,<ref name="Israel">{{sourcetext|source=Bible|version=King James|book=Matthew |chapter=15|verse=24}}</ref> Jesus sent his apostles to the Gentiles with the [[Great Commission]] and [[Ascension|ascended]] to heaven while a cloud concealed him from their sight.<ref name="Ascended">{{niv|Mark|16:19|Mark 16:19}}; {{niv|Luke|24:51|Luke 24:51}}{{niv|Acts|1:6-11|Acts 1:6–11.}}</ref> According to Acts, [[Paul of Tarsus]] also saw Jesus during his [[Road to Damascus]] experience ({{niv|Acts|9:1-19|Acts 9:1–19.}}). Jesus promises to [[Second Coming|come again]] to fulfill the remainder of [[Messianic prophecy]].<ref name="return">{{niv|Matthew|24:36-44|Matthew 24:36–44}}</ref>

Revision as of 01:07, 8 August 2006

Life and teachings based on the Gospels

As few of the details of Jesus' life can be independently verified, it is difficult to guage the historical accuracy of Biblical accounts. The four canonical gospels are the main sources of information for the traditional Christian narrative of Jesus' life.

Genealogy and family

The Gospels give two accounts of Jesus' genealogy in the male line through his legal father Joseph (1:2–16 Matthew 1:2–16; 3:23–38 Luke 3:23–38). Both accounts trace his line back to King David and from there to Abraham. These lists are identical between Abraham and David, but they differ between David and Joseph. Matthew starts with Solomon and proceeds through the kings of Judah to the last king, Jeconiah. After Jeconiah, the line of kings terminated when Babylon conquered Judah. Thus, Matthew shows that Jesus is the legal heir to the throne of Israel. Luke's genealogy is longer than Matthew's; it goes back to Adam and provides more names between David and Jesus.

Joseph appears only in descriptions of Jesus' childhood. With Jesus commending Mary into the care of the beloved disciple during his crucifixion (19:25–27 John 19:25–27), it is likely that he had died by the time of Jesus' ministry.[1] 13:55–56 Matthew 13:55–56, 6:3 Mark 6:3, and 1:19 Galatians 1:19 tell of Jesus' relatives, including possible brothers and sisters. The Greek word adelphos in these verses is often translated as brother in many Bible translations. However, the word can refer to any familial relation, and most Catholics and certain other Christians translate the word as kinsman or cousin.

Nativity and childhood

Adoration of the Shepherds, Gerard van Honthorst

According to Matthew and Luke, Jesus was born in Bethlehem of Judea to Mary, a virgin, by a miracle of the Holy Spirit. According to Luke, an order of Caesar Augustus forced Mary and Joseph to leave their homes in Nazareth and come to the home of Joseph's ancestors, the house of David, to be counted in the census. Luke 2:8–20 goes on to tell of an angel proclaiming Jesus' birth to shepherds who came to see the newborn child and subsequently publicized what they had witnessed throughout the area (see The First Noël). Matthew 2:1–12 also tells of the "Wise Men" or "Magi" who brought gifts to the infant Jesus after following a star which they believed was a sign that the Messiah, or King of the Jews, had been born.

Jesus' childhood home is stated in the Bible to have been the town of Nazareth in Galilee, and aside from a flight to Egypt in infancy to escape Herod's Massacre of the Innocents (2:13–23 Matthew 2:13–23) and a short trip to Tyre and Sidon (15:21–28 Matthew 15:21–28; 7:24–30 Mark 7:24–30), all other events in the Gospels are set in ancient Israel. Luke's Finding in the Temple (2:41–52 Luke 2:41–52) is the only event between Jesus' infancy and adult life mentioned in any of the canonical Gospels, although New Testament apocrypha fill in the details of this time, some quite extensively.

Baptism and temptation

Ary Scheffer's The Temptation of Christ

The Gospel of Mark begins with the Baptism of Jesus by John the Baptist, which Biblical scholars describe as the beginning of Jesus' public ministry. According to Mark, Jesus came to the Jordan River where John the Baptist had been preaching and baptizing people in the crowd. After Jesus had been baptized and rose from the water, Mark states Jesus "saw the heavens torn apart and the Spirit descending like a dove on him. And a voice came from heaven, 'You are my Son, the Beloved; with you I am well pleased'" (1:10–11 Mark 1:10–11). Matthew adds to the other accounts by describing an attempt by John to decline the baptism, saying that it is Jesus who should baptize John.

Following his baptism, according to Matthew 4:1–11, Jesus was led into the desert by God where he fasted for forty days and forty nights. It was there that he was tempted by Satan. In all, he was tempted three times. Each temptation was rejected by Jesus with scripture from the book of Deuteronomy. Following the Temptation, Jesus called his first disciples (4:12–22 Matthew 4:12–22).

Ministry

The Baptism of Christ (detail), by Piero della Francesca, 1449.

The Gospels state that Jesus was a travelling Rabbi and that he performed various miracles, including healings, exorcisms, walking on water, turning water into wine, and raising several people, such as Lazarus, from the dead over the course of his ministry (11:1–44 John 11:1–44).

The Gospel of John describes three different passover feasts over the course of Jesus' ministry. This implies that Jesus preached for a period of three years, although some interpretations of the Synoptic Gospels suggest a span of only one year. The focus of his ministry was toward his closest adherents, the Twelve Apostles, though many of his followers were considered disciples. Jesus led what many believe to have been an apocalyptic following. He preached that the end of the current world would come unexpectedly; as such, he called on his followers to be ever alert and faithful. The Olivet Discourse is an example of this.

Some of Jesus' most famous teachings come from the Sermon on the Mount (5–7 Matthew 5–7), which contained the Beatitudes and the Lord's Prayer. During his sermons, he preached against anger, lust, divorce, oaths and revenge. Jesus advocated, among other things, turning the other cheek, love for one's enemies as well as friends, and the need to follow the spirit of the law in addition to the letter (5 Matthew 5).

Judaea and Galilee at the time of Jesus

Jesus often used parables, such as the Prodigal Son (15:11–32 Luke 15:11–32), and the Parable of the Sower (13:1–9 Matthew 13:1–9). His teachings centered around unconditional self-sacrificing God-like love for God and for all people (22:34–40 Matthew 22:34–40). He also preached about service and humility, the forgiveness of sin, pacifism, faith, and attaining everlasting life in "The Kingdom of God."

Jesus often met with society's outcasts, such as the publicani (Imperial tax collectors who were despised for extorting money), including the apostle Matthew; when the Pharisees objected to meeting with sinners rather than the righteous, Jesus replied that it was the sick who need a physician, not the healthy (9:9–13 Matthew 9:9–13). According to Luke and John, Jesus also made efforts to extend his ministry to the Samaritans, who followed a different form of the Israelite religion. This is reflected in his preaching to the Samaritans of Sychar, resulting in their conversion (4:1–42 John 4:1–42).

Arrest, trial, and death

Ecce Homo ("Behold the Man!"), Antonio Ciseri's depiction of Pontius Pilate presenting a scourged Jesus of Nazareth to the people of Jerusalem

According to the Gospels, Jesus came with his followers to Jerusalem during the Passover festival where a large crowd came to meet him, shouting, "Hosanna! Blessed is he who comes in the name of the Lord! Blessed is the King of Israel!" (quoting 118:26 Psalms 118:26; 12:13–16 John 12:13–16). Following his triumphal entry, Jesus created a disturbance at Herod's Temple by overturning the tables of the moneychangers operating there (2:13–17 John 2:13–17). Later that week, he enjoyed a meal, possibly the Passover Seder, with his disciples before going to pray in the Garden of Gethsemane.

While in the garden, Jesus was arrested by Roman soldiers on the orders of the Sanhedrin and the high priest, Caiaphas (cited later in 26:65–67 Matthew 26:65–67). After his arrest, Jesus' apostles went into hiding. During the Sanhedrin Trial of Jesus, the high priests and elders asked him, "Are you the Son of God?", and upon Jesus' reply of "You say that I am" (22:70–71 luke 22:70–71), For this, Jesus was condemned for blasphemy. The high priests then turned him over to the Roman Prefect Pontius Pilate, based on an accusation of sedition for claiming to be King of the Jews (27:11 Matthew 27:11; 15:12 Mark 15:2).

File:Cristo Velázquez lou2.jpg
Jesus' crucifixion as portrayed by Diego Velázquez

According to the Gospels, Pilate personally felt that Jesus was not guilty of any crime against the Romans, and however the crowd chose urged for Jesus to be crucified. Pilate washed his hands to display that he himself was innocent of the injustice of the demand (27:11–26 Matthew 27:11–26). Pilate then ordered Jesus to be crucified with a charge placed atop the cross (known as the titulus crucis) which read "Jesus of Nazareth, King of the Jews." (The titulus crucis is often written as INRI, the Latin acronym.) Jesus said a number of things on the cross, and due to conflicting accounts in the gospels, the exact last words of Jesus are unknown.

According to all four Gospels, Jesus died before late afternoon, and the wealthy Judean Joseph of Arimathea, according to Mark (15:42–46 Mark 15:42–46) and Luke (23:50–56 Luke 23:50–56) a member of the Sanhedrin, received Pilate's permission to take possession of Jesus' body, placing it in a tomb. According to John, Joseph was joined in burying Jesus by Nicodemus, who appears in other parts of John's gospel (19:38–42 John 19:38–42). The three Synoptic Gospels tell of an earthquake and of the darkening of the sky from twelve until three that afternoon.

Resurrection and Ascension

A 16th century painting of the resurrection of Jesus by Matthias Grünewald.

According to the Gospels, Jesus was raised from the dead on the third day after his crucifixion.[2] The Gospel of Matthew states that an angel appeared near the tomb of Jesus and announced his resurrection to the women who had arrived to anoint the body. According to Luke it was two angels, and according to Mark it was a youth dressed in white. Mark 16:9 states that on the morning of his resurrection, Jesus first appeared to Mary Magdalene. 20:11-18 john 20:11–18 states that when Mary looked into the tomb, two angels asked her why she was crying; and as she turned round she initially failed to recognize Jesus until he spoke her name.

The Acts of the Apostles tell that Jesus appeared to various people in various places over the next forty days. Hours after his resurrection, he appeared to two travellers on the road to Emmaus. To his assembled disciples he showed himself on the evening after his resurrection. Although his own ministry had been specifically to Israel,[3] Jesus sent his apostles to the Gentiles with the Great Commission and ascended to heaven while a cloud concealed him from their sight.[4] According to Acts, Paul of Tarsus also saw Jesus during his Road to Damascus experience (9:1–19. Acts 9:1–19). Jesus promises to come again to fulfill the remainder of Messianic prophecy.[5]