Crucifixion of Jesus
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The crucifixion of Jesus occurred in 1st-century Judea, most likely between AD 30 and 33. Jesus' crucifixion is described in the four canonical gospels, referred to in the New Testament epistles, attested to by other ancient sources, and is established as a historical event confirmed by non-Christian sources, although there is no consensus among historians on the exact details.
According to the canonical gospels, Jesus was arrested and tried by the Sanhedrin, and then sentenced by Pontius Pilate to be scourged, and finally crucified by the Romans. Jesus was stripped of his clothing and offered wine mixed with myrrh or gall to drink after saying I am thirsty. He was then hung between two convicted thieves and, according to the Gospel of Mark, died some six hours later. During this time, the soldiers affixed a sign to the top of the cross stating "Jesus of Nazareth, King of the Jews" which, according to the Gospel of John, was written in three languages. They then divided his garments among themselves and cast lots for his seamless robe, according to the Gospel of John. According to the Gospel of John after Jesus' death, one soldier pierced his side with a spear to be certain that he had died, then blood and water gushed. The Bible describes seven statements that Jesus made while he was on the cross, as well as several supernatural events that occurred.
- 1 Historicity
- 2 New Testament narrative
- 3 Other accounts and references
- 4 The Crucifixion
- 5 Medical aspects
- 6 Theological significance
- 7 Denial of crucifixion
- 8 In art, symbolism and devotions
- 9 See also
- 10 References
- 11 Further reading
- 12 External links
The baptism of Jesus and his crucifixion are considered to be two historically certain facts about Jesus. James Dunn states that these "two facts in the life of Jesus command almost universal assent" and "rank so high on the 'almost impossible to doubt or deny' scale of historical facts" that they are often the starting points for the study of the historical Jesus. Bart Ehrman states that the crucifixion of Jesus on the orders of Pontius Pilate is the most certain element about him. John Dominic Crossan states that the crucifixion of Jesus is as certain as any historical fact can be. Eddy and Boyd state that it is now "firmly established" that there is non-Christian confirmation of the crucifixion of Jesus. Craig Blomberg states that most scholars in the third quest for the historical Jesus consider the crucifixion indisputable. Christopher M. Tuckett states that, although the exact reasons for the death of Jesus are hard to determine, one of the indisputable facts about him is that he was crucified.
While scholars agree on the historicity of the crucifixion, they differ on the reason and context for it. For example, both E. P. Sanders and Paula Fredriksen support the historicity of the crucifixion but contend that Jesus did not foretell his own crucifixion and that his prediction of the crucifixion is a "church creation" (p. 126). Geza Vermes also views the crucifixion as a historical event but provides his own explanation and background for it.
John P. Meier views the crucifixion of Jesus as historical fact and states that, based on the criterion of embarrassment, Christians would not have invented the painful death of their leader. Meier states that a number of other criteria, e.g., the criterion of multiple attestation (i.e., confirmation by more than one source) and the criterion of coherence (i.e., that it fits with other historical elements) help establish the crucifixion of Jesus as a historical event.
Although almost all ancient sources relating to crucifixion are literary, the 1968 archeological discovery just northeast of Jerusalem of the body of a crucified man dated to the 1st century provided good confirmatory evidence that crucifixions occurred during the Roman period roughly according to the manner in which the crucifixion of Jesus is described in the gospels. The crucified man was identified as Yehohanan ben Hagkol and probably died about 70 AD, around the time of the Jewish revolt against Rome. The analyses at the Hadassah Medical School estimated that he died in his late 20s. Another relevant archaeological find, which also dates to the 1st century AD, is an unidentified heel bone with a spike discovered in a Jerusalem gravesite, now held by the Israel Antiquities Authority and displayed in the Israel Museum.
New Testament narrative
The earliest detailed accounts of the death of Jesus are contained in the four canonical gospels. There are other, more implicit references in the New Testament epistles. In the synoptic gospels, Jesus predicts his death in three separate places. All four Gospels conclude with an extended narrative of Jesus' arrest, initial trial at the Sandhedrin and final trial at Pilate's court, where Jesus is flogged, condemned to death, is led to the place of crucifixion initially carrying his cross before Roman soldiers induce Simon of Cyrene to carry it, and then Jesus is crucified, entombed, and resurrected from the dead. His death is described as a sacrifice in the Gospels and other books of the New Testament. In each Gospel these five events in the life of Jesus are treated with more intense detail than any other portion of that Gospel's narrative. Scholars note that the reader receives an almost hour-by-hour account of what is happening.:p.91
After arriving at Golgotha, Jesus was offered wine mixed with myrrh or gall to drink. Matthew's and Mark's Gospels record that he refused this. He was then crucified and hung between two convicted thieves. According to some translations of the original Greek, the thieves may have been bandits or Jewish rebels. According to Mark's Gospel, he endured the torment of crucifixion for some six hours from the third hour, at approximately 9 am, until his death at the ninth hour, corresponding to about 3 pm. The soldiers affixed a sign above his head stating "Jesus of Nazareth, King of the Jews" which, according to the Gospel of John, was in three languages, and then divided his garments and cast lots for his seamless robe. According to the Gospel of John, the Roman soldiers did not break Jesus' legs, as they did to the two crucified thieves (breaking the legs hastened the onset of death), as Jesus was dead already. Each gospel has its own account of Jesus' last words, seven statements altogether. In the Synoptic Gospels, various supernatural events accompany the crucifixion, including darkness, an earthquake, and (in Matthew) the resurrection of saints. Following Jesus' death, his body was removed from the cross by Joseph of Arimathea and buried in a rock-hewn tomb, with Nicodemus assisting.
According to all four gospels, Jesus was brought to the "Place of a Skull" and crucified with two thieves, with the charge of claiming to be "King of the Jews", and the soldiers divided his clothes before he bowed his head and died. Following his death, Joseph of Arimathea requested the body from Pilate, which Joseph then placed in a new garden tomb.
The three Synoptic gospels also describe Simon of Cyrene bearing the cross, a crowd of people mocking Jesus along with the thieves/robbers/rebels, darkness from the 6th to the 9th hour, and the temple veil being torn from top to bottom. The Synoptic Gospels also mention several witnesses, including a centurion, and several women who watched from a distance two of whom were present during the burial.
There are several details that are only found in one of the gospel accounts. For instance, only Matthew's gospel mentions an earthquake, resurrected saints who went to the city and that Roman soldiers were assigned to guard the tomb, while Mark is the only one to state the actual time of the crucifixion (the third hour, or 9 am) and the centurion's report of Jesus' death. The Gospel of Luke's unique contributions to the narrative include Jesus' words to the women who were mourning, one criminal's rebuke of the other, the reaction of the multitudes who left "beating their breasts", and the women preparing spices and ointments before resting on the Sabbath. John is also the only one to refer to the request that the legs be broken and the soldier's subsequent piercing of Jesus' side (as fulfillment of Old Testament prophecy), as well as that Nicodemus assisted Joseph with burial.
According to the First Epistle to the Corinthians (1 Cor. 15:4), Jesus was raised from the dead ("on the third day" counting the day of crucifixion as the first) and according to the canonical Gospels, appeared to his disciples on different occasions before ascending to heaven. The account given in Acts of the Apostles says that Jesus remained with the apostles for forty days, whereas the account in the Gospel of Luke makes no clear distinction between the events of Easter Sunday and the Ascension. However, most biblical scholars agree that St. Luke also wrote the Acts of the Apostles as a follow-up volume to his Gospel account, and the two works must be considered as a whole.
In Mark, Jesus is crucified along with two rebels, and the sun goes dark or is obscured for three hours. Jesus calls out to God, then gives a shout and dies. The curtain of the Temple is torn in two. Matthew follows Mark, but mentions an earthquake and the resurrection of saints. Luke also follows Mark, although he describes the rebels as common criminals, one of whom defends Jesus, who in turn promises that he (Jesus) and the criminal will be together in paradise. Luke portrays Jesus as impassive in the face of his crucifixion. John includes several of the same elements as those found in Mark, though they are treated differently.
Other accounts and references
An early non-Christian reference to the crucifixion of Jesus is likely to be Mara Bar-Serapion's letter to his son, written some time after AD 73 but before the 3rd century AD. The letter includes no Christian themes and the author is presumed to be neither Jewish nor Christian. The letter refers to the retributions that followed the unjust treatment of three wise men: Socrates, Pythagoras, and "the wise king" of the Jews. Some scholars see little doubt that the reference to the execution of the "king of the Jews" is about the crucifixion of Jesus, while others place less value in the letter, given the possible ambiguity in the reference.
Now there was about this time Jesus, a wise man, ... He drew over to him both many of the Jews and many of the Gentiles ... And when Pilate, at the suggestion of the principal men amongst us, had condemned him to the cross ...
Most modern scholars agree that while this Josephus passage (called the Testimonium Flavianum) includes some later interpolations, it originally consisted of an authentic nucleus with a reference to the execution of Jesus by Pilate. James Dunn states that there is "broad consensus" among scholars regarding the nature of an authentic reference to the crucifixion of Jesus in the Testimonium.
Early in the second century another reference to the crucifixion of Jesus was made by Tacitus, generally considered one of the greatest Roman historians. Writing in The Annals (c. 116 AD), Tacitus described the persecution of Christians by Nero and stated (Annals 15.44) that Pilate ordered the execution of Jesus:
Nero fastened the guilt and inflicted the most exquisite tortures on a class hated for their abominations, called Christians by the populace. Christus, from whom the name had its origin, suffered the extreme penalty during the reign of Tiberius at the hands of one of our procurators, Pontius Pilatus.
Scholars generally consider the Tacitus reference to the execution of Jesus by Pilate to be genuine, and of historical value as an independent Roman source. Eddy and Boyd state that it is now "firmly established" that Tacitus provides a non-Christian confirmation of the crucifixion of Jesus.
On the eve of the Passover Yeshu was hanged. For forty days before the execution took place, a herald went forth and cried, 'He is going forth to be stoned because he has practised sorcery and enticed Israel to apostasy. Anyone who can say anything in his favour, let him come forward and plead on his behalf.' But since nothing was brought forward in his favour he was hanged on the eve of the Passover!— Sanhedrin 43a, Babylonian Talmud (Soncino Edition)
Although the question of the equivalence of the identities of Yeshu and Jesus has at times been debated, many historians agree that the above 2nd-century passage is likely to be about Jesus, Peter Schäfer stating that there can be no doubt that this narrative of the execution in the Talmud refers to Jesus of Nazareth. Robert Van Voorst states that the Sanhedrin 43a reference to Jesus can be confirmed not only from the reference itself, but from the context that surrounds it.
Muslims maintain that Jesus was not crucified and that those who thought they had killed him had mistakenly killed Judas Iscariot, Simon of Cyrene, or someone else in his place. They hold this belief based on various interpretations of Quran 4:157–158, which states: "they killed him not, nor crucified him, but so it was made to appear to them [or it appeared so unto them], ... Nay, Allah raised him up unto Himself".
Some early Christian Gnostic sects, believing Jesus did not have a physical substance, denied that he was crucified. In response, Ignatius of Antioch insisted that Jesus was truly born and was truly crucified and wrote that those who held that Jesus only seemed to suffer only seemed to be Christians.
There is no consensus regarding the exact date of the crucifixion of Jesus, although it is generally agreed by biblical scholars that it was on a Friday on or near Passover (Nisan 15), during the governorship of Pontius Pilate (who ruled AD 26–36). Scholars have provided estimates for the year of crucifixion in the range 30–33 AD, with Rainer Riesner stating that "the fourteenth of Nisan (7 April) of the year A.D. 30 is, apparently in the opinion of the majority of contemporary scholars as well, far and away the most likely date of the crucifixion of Jesus." Another preferred date among scholars is Friday, April 3, 33 AD.
Since an observational calendar was used during the time of Jesus, including an ascertainment of the new moon and ripening barley harvest, the exact day or even month for Passover in a given year is subject to speculation.[not in citation given] Various approaches have been used to estimate the year of the crucifixion, including the canonical Gospels, the chronology of the life of Paul, as well as different astronomical models.
The consensus of scholarship is that the New Testament accounts represent a crucifixion occurring on a Friday, but a Thursday or Wednesday crucifixion have also been proposed. Some scholars explain a Thursday crucifixion based on a "double sabbath" caused by an extra Passover sabbath falling on Thursday dusk to Friday afternoon, ahead of the normal weekly Sabbath. Some have argued that Jesus was crucified on Wednesday, not Friday, on the grounds of the mention of "three days and three nights" in Matthew before his resurrection, celebrated on Sunday. Others have countered by saying that this ignores the Jewish idiom by which a "day and night" may refer to any part of a 24-hour period, that the expression in Matthew is idiomatic, not a statement that Jesus was 72 hours in the tomb, and that the many references to a resurrection on the third day do not require three literal nights.
In Mark 15:25 crucifixion takes place at the third hour (9 a.m.) and Jesus' death at the ninth hour (3 p.m.). However, in John 19:14 Jesus is still before Pilate at the sixth hour. Scholars have presented a number of arguments to deal with the issue, some suggesting a reconciliation, e.g., based on the use of Roman timekeeping in John but not in Mark, yet others have rejected the arguments. Several scholars have argued that the modern precision of marking the time of day should not be read back into the gospel accounts, written at a time when no standardization of timepieces, or exact recording of hours and minutes was available, and time was often approximated to the closest three-hour period.
Path to the crucifixion
The three Synoptic Gospels refer to a man called Simon of Cyrene whom the Roman soldiers order to carry the cross after Jesus initially carries it but then collapses, while the Gospel of John just says that Jesus "bears" his own cross.[Jn. 19:17]
Luke's gospel also describes an interaction between Jesus and the women among the crowd of mourners following him, quoting Jesus as saying "Daughters of Jerusalem, do not weep for me, but weep for yourselves and for your children. For behold, the days are coming when they will say, 'Blessed are the barren and the wombs that never bore and the breasts that never nursed!' Then they will begin to say to the mountains, 'Fall on us,' and to the hills, 'Cover us.' For if they do these things when the wood is green, what will happen when it is dry?"[Lk. 23:28-31]
The Gospel of Luke has Jesus address these women as "daughters of Jerusalem", thus distinguishing them from the women whom the same gospel describes as "the women who had followed him from Galilee" and who were present at his crucifixion.
Traditionally, the path that Jesus took is called Via Dolorosa (Latin for "Way of Grief" or "Way of Suffering") and is a street in the Old City of Jerusalem. It is marked by nine of the fourteen Stations of the Cross. It passes the Ecce Homo Church and the last five stations are inside the Church of the Holy Sepulchre.
There is no reference to a woman named Veronica in the Gospels, but sources such as Acta Sanctorum describe her as a pious woman of Jerusalem who, moved with pity as Jesus carried his cross to Golgotha, gave him her veil that he might wipe his forehead.
The precise location of the crucifixion remains a matter of conjecture, but the biblical accounts indicate that it was outside the city walls of Jerusalem,[Jn. 19:20] [Heb. 13:12] accessible to passers-by[Mt. 27:39] [Mk. 15:21,29-30] and observable from some distance away.[Mk. 15:40] Eusebius identified its location only as being north of Mount Zion, which is consistent with the two most popularly suggested sites of modern times.
Calvary as an English name for the place is derived from the Latin word for skull (calvaria), which is used in the Vulgate translation of "place of a skull", the explanation given in all four Gospels of the Aramaic word Gûlgaltâ which was the name of the place where Jesus was crucified. The text does not indicate why it was so designated, but several theories have been put forward. One is that as a place of public execution, Calvary may have been strewn with the skulls of abandoned victims (which would be contrary to Jewish burial traditions, but not Roman). Another is that Calvary is named after a nearby cemetery (which is consistent with both of the proposed modern sites). A third is that the name was derived from the physical contour, which would be more consistent with the singular use of the word, i.e., the place of "a skull". While often referred to as "Mount Calvary", it was more likely a small hill or rocky knoll.
The traditional site, inside what is now occupied by the Church of the Holy Sepulchre in the Christian Quarter of the Old City, has been attested since the 4th century. A second site (commonly referred to as Gordon's Calvary ), located further north of the Old City near a place popularly called the Garden Tomb, has been promoted since the 19th century.
The Gospel of Matthew describes many women at the crucifixion, some of whom are named in the Gospels. Aside from these women, the three Synoptic Gospels speak of the presence of others: "the chief priests, with the scribes and elders"; two robbers crucified, one on Jesus' right and one on his left, whom the Gospel of Luke presents as the penitent thief and the impenitent thief; "the soldiers", "the centurion and those who were with him, keeping watch over Jesus"; passers-by; "bystanders", "the crowds that had assembled for this spectacle"; and "his acquaintances".
Method and manner
Whereas most Christians believe the gibbet on which Jesus was executed was the traditional two-beamed cross, the Jehovah's Witnesses hold the view that a single upright stake was used. The Greek and Latin words used in the earliest Christian writings are ambiguous. The Koine Greek terms used in the New Testament are stauros (σταυρός) and xylon (ξύλον). The latter means wood (a live tree, timber or an object constructed of wood); in earlier forms of Greek, the former term meant an upright stake or pole, but in Koine Greek it was used also to mean a cross. The Latin word crux was also applied to objects other than a cross.
However, early Christian writers who speak of the shape of the particular gibbet on which Jesus died invariably describe it as having a cross-beam. For instance, the Epistle of Barnabas, which was certainly earlier than 135, and may have been of the 1st century AD, the time when the gospel accounts of the death of Jesus were written, likened it to the letter T (the Greek letter tau, which had the numeric value of 300), and to the position assumed by Moses in Exodus 17:11–12. Justin Martyr (100–165) explicitly says the cross of Christ was of two-beam shape: "That lamb which was commanded to be wholly roasted was a symbol of the suffering of the cross which Christ would undergo. For the lamb, which is roasted, is roasted and dressed up in the form of the cross. For one spit is transfixed right through from the lower parts up to the head, and one across the back, to which are attached the legs of the lamb." Irenaeus, who died around the end of the 2nd century, speaks of the cross as having "five extremities, two in length, two in breadth, and one in the middle, on which [last] the person rests who is fixed by the nails."
The assumption of the use of a two-beamed cross does not determine the number of nails used in the crucifixion and some theories suggest three nails while others suggest four nails. However, throughout history larger numbers of nails have been hypothesized, at times as high as 14 nails. These variations are also present in the artistic depictions of the crucifixion. In the Western Church, before the Renaissance usually four nails would be depicted, with the feet side by side. After the Renaissance most depictions use three nails, with one foot placed on the other. Nails are almost always depicted in art, although Romans sometimes just tied the victims to the cross. The tradition also carries to Christian emblems, e.g. the Jesuits use three nails under the IHS monogram and a cross to symbolize the crucifixion.
The placing of the nails in the hands, or the wrists is also uncertain. Some theories suggest that the Greek word cheir (χειρ) for hand includes the wrist and that the Romans were generally trained to place nails through Destot's space (between the capitate and lunate bones) without fracturing any bones. Another theory suggests that the Greek word for hand also includes the forearm and that the nails were placed near the radius and ulna of the forearm. Ropes may have also been used to fasten the hands in addition to the use of nails.
Another issue of debate has been the use of a hypopodium as a standing platform to support the feet, given that the hands may not have been able to support the weight. In the 17th century Rasmus Bartholin considered a number of analytical scenarios of that topic. In the 20th century, forensic pathologist Frederick Zugibe performed a number of crucifixion experiments by using ropes to hang human subjects at various angles and hand positions. His experiments support an angled suspension, and a two-beamed cross, and perhaps some form of foot support, given that in an Aufbinden form of suspension from a straight stake (as used by the Nazis in the Dachau concentration camp during World War II), death comes rather quickly.
Words of Jesus spoken from the cross
The Gospels describe various "last words" that Jesus said while on the cross, as follows:
Mark / Matthew
- "E′li, E′li, la′ma sa‧bach‧tha′ni?" [Mt. 27:46] [Mk. 15:34] (Aramaic for "My God, My God, why have you forsaken me?"). However, as Aramaic linguist Steve Caruso of AramaicNT.org explains, Jesus most likely spoke Galilean Aramaic, which would render the pronunciation of these words as follows: əlahí əlahí ləmáh šəvaqtáni.
The only words of Jesus on the cross mentioned in the Mark and Matthew accounts, this is a quotation of Psalm 22. Since other verses of the same Psalm are cited in the crucifixion accounts, some commentators consider it a literary and theological creation; however, Geza Vermes points out that the verse is cited in Aramaic rather than the Hebrew in which it usually would have been recited, and suggests that by the time of Jesus, this phrase had become a proverbial saying in common usage. Compared to the accounts in the other Gospels, which he describes as 'theologically correct and reassuring', he considers this phrase 'unexpected, disquieting and in consequence more probable'. He describes it as bearing 'all the appearances of a genuine cry'. Raymond Brown likewise comments that he finds 'no persuasive argument against attributing to the Jesus of Mark/Matt the literal sentiment of feeling forsaken expressed in the Psalm quote'.
- "Father, forgive them, for they know not what they do." [Some early manuscripts do not have this][Lk. 23:34]
- "Truly, I say to you, today you will be with me in Paradise."[Lk. 23:43]
- "Father, into your hands I commit my spirit!"[Lk. 23:46]
The Gospel of Luke does not include the aforementioned exclamation of Jesus mentioned in Matthew and Mark.
The words of Jesus on the cross, especially his last words, have been the subject of a wide range of Christian teachings and sermons, and a number of authors have written books specifically devoted to the last sayings of Christ.
Reported extraordinary occurrences
The synoptics report various miraculous events during the crucifixion. Mark mentions a period of darkness in the daytime during Jesus' crucifixion, and the Temple veil being torn in two when Jesus dies. Luke follows Mark; as does Matthew, additionally mentioning an earthquake and the resurrection of dead saints. No mention of any of these appears in John.
In the synoptic narrative, while Jesus is hanging on the cross, the sky over Judea (or the whole world) is "darkened for three hours," from the sixth to the ninth hour (noon to mid-afternoon). There is no reference to darkness in the Gospel of John account, in which the crucifixion does not take place until after noon.
Some Christian writers considered the possibility that pagan commentators may have mentioned this event, mistaking it for a solar eclipse - although this would have been impossible during the Passover, which takes place at the full moon. Christian traveller and historian Sextus Julius Africanus and Christian theologian Origen refer to Greek historian Phlegon, who lived in the 2nd century AD, as having written "with regard to the eclipse in the time of Tiberius Caesar, in whose reign Jesus appears to have been crucified, and the great earthquakes which then took place".
Sextus Julius Africanus further refers to the writings of historian Thallus: "This darkness Thallus, in the third book of his History, calls, as appears to me without reason, an eclipse of the sun. For the Hebrews celebrate the passover on the 14th day according to the moon, and the passion of our Saviour falls on the day before the passover; but an eclipse of the sun takes place only when the moon comes under the sun." Christian apologist Tertullian believed the event was documented in the Roman archives.
Colin Humphreys and W. G. Waddington of Oxford University considered the possibility that a lunar, rather than solar, eclipse might have taken place. They concluded that such an eclipse would have been visible, for thirty minutes, from Jerusalem and suggested the gospel reference to a solar eclipse was the result of a scribe wrongly amending a text. Historian David Henige dismisses this explanation as 'indefensible' and astronomer Bradley Schaefer points out that the lunar eclipse would not have been visible during daylight hours.
Modern biblical scholarship treats the account in the synoptic gospels as a literary creation by the author of the Mark Gospel, amended in the Luke and Matthew accounts, intended to heighten the importance of what they saw as a theologically significant event, and not intended to be taken literally. This image of darkness over the land would have been understood by ancient readers, a typical element in the description of the death of kings and other major figures by writers such as Philo, Dio Cassius, Virgil, Plutarch and Josephus. Géza Vermes describes the darkness account as typical of "Jewish eschatological imagery of the day of the Lord", and says that those interpreting it as a datable eclipse are "barking up the wrong tree".
Temple veil, earthquake and resurrection of dead saints
The Gospel of Matthew mentions an account of earthquakes, rocks splitting, and the opening of the graves of dead saints and describes how these resurrected saints went into the holy city and appeared to many people.
In the Mark and Matthew accounts, the centurion in charge comments on the events: "Truly this man was the Son of God!"[Mk. 15:39] or "Truly this was the Son of God!".[Mt. 27:54] The Gospel of Luke quotes him as saying, "Certainly this man was innocent!"[Lk. 23:47]
A widespread 6.3 magnitude earthquake has been confirmed to have taken place between 26-36 AD in the time of Jesus. The authors concluded that:
Plausible candidates include the earthquake reported in the Gospel of Matthew, an earthquake that occurred sometime before or after the crucifixion and was in effect ‘borrowed’ by the author of the Gospel of Matthew, and a local earthquake between 26 and 36 AD that was sufficiently energetic to deform the sediments at Ein Gedi but not energetic enough to produce a still extant and extra-biblical historical record. If the last possibility is true, this would mean that the report of an earthquake in the Gospel of Matthew is a type of allegory.
A number of theories to explain the circumstances of the death of Jesus on the cross have been proposed by physicians and Biblical scholars. In 2006, Matthew W. Maslen and Piers D. Mitchell reviewed over 40 publications on the subject with theories ranging from cardiac rupture to pulmonary embolism.
In 1847, based on the reference in the Gospel of John (John 19:34) to blood and water coming out when Jesus' side was pierced with a spear, physician William Stroud proposed the ruptured heart theory of the cause of Christ's death which influenced a number of other people.
The cardiovascular collapse theory is a prevalent modern explanation and suggests that Jesus died of profound shock. According to this theory, the scourging, the beatings, and the fixing to the cross would have left Jesus dehydrated, weak, and critically ill and that this would have led to cardiovascular collapse.
Writing in the Journal of the American Medical Association, physician William Edwards and his colleagues supported the combined cardiovascular collapse (via hypovolemic shock) and exhaustion asphyxia theories, assuming that the flow of water from the side of Jesus described in the Gospel of John[19:34] was pericardial fluid.
In his book The Crucifixion of Jesus, physician and forensic pathologist Frederick Zugibe studied the likely circumstances of the death of Jesus in great detail. Zugibe carried out a number of experiments over several years to test his theories while he was a medical examiner. These studies included experiments in which volunteers with specific weights were hanging at specific angles and the amount of pull on each hand was measured, in cases where the feet were also secured or not. In these cases the amount of pull and the corresponding pain was found to be significant.
Pierre Barbet, a French physician, and the chief surgeon at Saint Joseph's Hospital in Paris, hypothesized that Jesus would have had to relax his muscles to obtain enough air to utter his last words, in the face of exhaustion asphyxia. Some of Barbet's theories, e.g., location of nails, are disputed by Zugibe.
In 2003, historians FP Retief and L. Cilliers reviewed the history and pathology of crucifixion as performed by the Romans and suggested that the cause of death was often a combination of factors. They also state that Roman guards were prohibited from leaving the scene until death had occurred.
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Christians believe that Jesus' death was instrumental in restoring humankind to relationship with God. Christians believe that through faith in Jesus' substitutionary death (among other interpretive theories see below) and triumphant resurrection people are reunited with God and receive new joy and power in this life as well as eternal life in heaven after the body's death. Thus the crucifixion of Jesus along with his resurrection restores access to a vibrant experience of God's presence, love and grace as well as the confidence of eternal life.
Christology of the crucifixion
The accounts of the crucifixion and subsequent resurrection of Jesus provide a rich background for Christological analysis, from the canonical Gospels to the Pauline epistles. Christians believe Jesus' suffering was foretold in the Hebrew Bible, such as in Psalm 22, and Isaiah's songs of the suffering servant.
In Johannine "agent Christology" the submission of Jesus to crucifixion is a sacrifice made as an agent of God or servant of God, for the sake of eventual victory. This builds on the salvific theme of the Gospel of John which begins in John 1:29 with John the Baptist's proclamation: "The Lamb of God who takes away the sins of the world". Further reinforcement of the concept is provided in Revelation 21:14 where the "lamb slain but standing" is the only one worthy of handling the scroll (i.e. the book) containing the names of those who are to be saved.
A central element in the Christology presented in the Acts of the Apostles is the affirmation of the belief that the death of Jesus by crucifixion happened "with the foreknowledge of God, according to a definite plan". In this view, as in Acts 2:23, the cross is not viewed as a scandal, for the crucifixion of Jesus "at the hands of the lawless" is viewed as the fulfillment of the plan of God.
Paul's Christology has a specific focus on the death and resurrection of Jesus. For Paul, the crucifixion of Jesus is directly related to his resurrection and the term "the cross of Christ" used in Galatians 6:12 may be viewed as his abbreviation of the message of the gospels. For Paul, the crucifixion of Jesus was not an isolated event in history, but a cosmic event with significant eschatological consequences, as in 1 Corinthians 2:8. In the Pauline view, Jesus, obedient to the point of death (Philippians 2:8) died "at the right time" (Romans 4:25) based on the plan of God. For Paul the "power of the cross" is not separable from the Resurrection of Jesus.
However, the belief in the redemptive nature of Jesus' death predates the Pauline letters and goes back to the earliest days of Christianity and the Jerusalem church. The Nicene Creed's statement that "for our sake he was crucified" is a reflection of this core belief's formalization in the fourth century.
John Calvin supported the "agent of God" Christology and argued that in his trial in Pilate's Court Jesus could have successfully argued for his innocence, but instead submitted to crucifixion in obedience to the Father. This Christological theme continued into the 20th century, both in the Eastern and Western Churches. In the Eastern Church Sergei Bulgakov argued that the crucifixion of Jesus was "pre-eternally" determined by the Father before the creation of the world, to redeem humanity from the disgrace caused by the fall of Adam. In the Western Church, Karl Rahner elaborated on the analogy that the blood of the Lamb of God (and the water from the side of Jesus) shed at the crucifixion had a cleansing nature, similar to baptismal water.
Jesus' death and resurrection underpin a variety of theological interpretations as to how salvation is granted to humanity. These interpretations vary widely in how much emphasis they place on the death of Jesus as compared to his words. According to the substitutionary atonement view, Jesus' death is of central importance, and Jesus willingly sacrificed himself as an act of perfect obedience as a sacrifice of love which pleased God. By contrast the moral influence theory of atonement focuses much more on the moral content of Jesus' teaching, and sees Jesus' death as a martyrdom. Since the Middle Ages there has been conflict between these two views within Western Christianity. Evangelical Protestants typically hold a substitutionary view and in particular hold to the theory of penal substitution. Liberal Protestants typically reject substitutionary atonement and hold to the moral influence theory of atonement. Both views are popular within the Roman Catholic church, with the satisfaction doctrine incorporated into the idea of penance.
In the Roman Catholic tradition this view of atonement is balanced by the duty of Roman Catholics to perform Acts of Reparation to Jesus Christ which in the encyclical Miserentissimus Redemptor of Pope Pius XI were defined as "some sort of compensation to be rendered for the injury" with respect to the sufferings of Jesus. Pope John Paul II referred to these Acts of Reparation as the "unceasing effort to stand beside the endless crosses on which the Son of God continues to be crucified."
Among Eastern Orthodox Christians, another common view is Christus Victor. This holds that Jesus was sent by God to defeat death and Satan. Because of his perfection, voluntary death, and resurrection, Jesus defeated Satan and death, and arose victorious. Therefore, humanity was no longer bound in sin, but was free to rejoin God through faith in Jesus.
Denial of crucifixion
Some religious interpretations hold, that Jesus was actually not crucified, but it had only appeared to the people. This doctrine is, amongst other things, explained by Docetism (often associated with Gnosticism or religions influenced by Gnosticism) or the Substitution theory. A third and rather rationalistic than theological theory, the Swoon hypothesis, holds, Jesus merely fell unconscious.
Most Islamic traditions, save for a few, categorically deny that Jesus physically died, either on a cross or another manner. The contention is found within the Islamic traditions themselves, with the earliest Hadith reports quoting the companions of Muhammad stating Jesus having died, while the majority of subsequent Hadith and Tafsir have elaborated an argument in favor of the denial through exegesis and apologetics, becoming the popular (orthodox) view.
Professor and scholar Mahmoud M. Ayoub sums up what the Quran states despite interpretative arguments:
"The Quran, as we have already argued, does not deny the death of Christ. Rather, it challenges human beings who in their folly have deluded themselves into believing that they would vanquish the divine Word, Jesus Christ the Messenger of God. The death of Jesus is asserted several times and in various contexts." (3:55; 5:117; 19:33.)
The below quranic verse says Jesus was neither killed nor crucified:
"And they said we have killed the Messiah Isa son of Maryam, the Messenger of God. They did not kill him, nor did they crucify him, though it was made to appear like that to them; those that disagreed about him are full of doubt, with no knowledge to follow, only supposition: they certainly did not kill him. On the contrary, God raised him unto himself. God is almighty and wise."
Contrary to Christian teachings, some Islamic traditions teach that Jesus ascended to Heaven without being put on the cross, but that God transformed another person to appear exactly like him and to be then crucified instead of him. This thought is supported in misreading an account by Irenaeus, the 2nd-century Alexandrian Gnostic Basilides when refuting a heresy denying the death.
Some as Gnostic identified scriptures, reject the atonement of Jesus' death by distinguishing the earthly body of Jesus and his divine and immaterial essence. According to the Second Treatise of the Great Seth, Yaldabaoth (the Creator of the material universe) and his Archons tried to kill Jesus by crucifixion, but only killed their own man (that is the body). While Jesus ascended from his body, Yaldabaoth and his followers thought Jesus to be dead. In Apocalypse of Peter, Peter talks with the savior whom the "priets and people" believed to have killed.
Manichaeism, which was influenced by Gnostic ideas, adhered to the idea, that not Jesus, but somebody else was crucified instead. Jesus suffering on the cross is depicted a the state of light particles (spirit) within matter instead.
According to Bogomilism, the crucifixion was an attempt by Lucifer to destroy Jesus, while the earthly Jesus regarded as a prophet, Jesus himself was merely an immaterial being, that can not be killed. Accordingly, Lucifer failed and Jesus' sufferings on the cross were only an illusion.
There are some Christian sects in Japan who believe in a similar substitution though this theory contradicts with other Muslim beliefs about Jesus. According to local Japanese Christian sects, Jesus Christ did not die on the cross at Golgotha. Instead his younger brother, Isukiri, took his place on the cross, while Jesus fled across Siberia to Mutsu Province, in northern Japan. Once in Japan, he became a rice farmer, married, and raised a family with three daughters near what is now Shingō. While in Japan, it is asserted that he traveled, learned, and eventually died at the age of 106. His body was exposed on a hilltop for four years. According to the customs of the time, Jesus' bones were collected, bundled, and buried in the mound purported to be the grave of Jesus Christ. There is also a museum in Japan which has "evidence" of these claims.
In art, symbolism and devotions
Since the crucifixion of Jesus, the cross has become a key element of Christian symbolism, and the crucifixion scene has been a key element of Christian art, giving rise to specific artistic themes such as Ecce Homo, The Raising of the Cross, Descent from the Cross and Entombment of Christ.
The symbolism of the cross which is today one of the most widely recognized Christian symbols was used from the earliest Christian times and Justin Martyr who died in 165 describes it in a way that already implies its use as a symbol, although the crucifix appeared later. Masters such as Caravaggio, Rubens and Titian have all depicted the Crucifixion scene in their works.
Devotions based on the process of crucifixion, and the sufferings of Jesus are followed by various Christians. The Stations of the Cross follows a number of stages based on the stages involved in the crucifixion of Jesus, while the Rosary of the Holy Wounds is used to meditate on the wounds of Jesus as part of the crucifixion.
The presence of the Virgin Mary under the cross[Jn. 19:26-27] has in itself been the subject of Marian art, and well known Catholic symbolism such as the Miraculous Medal and Pope John Paul II's Coat of Arms bearing a Marian Cross. And a number of Marian devotions also involve the presence of the Virgin Mary in Calvary, e.g., Pope John Paul II stated that "Mary was united to Jesus on the Cross". Well known works of Christian art by masters such as Raphael (e.g., the Mond Crucifixion), and Caravaggio (e.g., his Entombment) depict the Virgin Mary as part of the crucifixion scene.
- Dismas and Gestas, the two thieves crucified alongside Jesus
- Early Christian descriptions of the execution cross
- Empty tomb
- Feast of the Cross
- Feast of the Sacred Heart
- Life of Jesus in the New Testament
- Seven Sorrows of Mary
- Swoon hypothesis
- Eddy, Paul Rhodes and Gregory A. Boyd (2007). The Jesus Legend: A Case for the Historical Reliability of the Synoptic Jesus Tradition. Baker Academic. p. 172. ISBN 0801031141.
...if there is any fact of Jesus' life that has been established by a broad consensus, it is the fact of Jesus' crucifixion.
- Christopher M. Tuckett in The Cambridge companion to Jesus edited by Markus N. A. Bockmuehl 2001 Cambridge Univ Press ISBN 978-0-521-79678-1 pages 123–124
- Funk, Robert W.; Jesus Seminar (1998). The acts of Jesus: the search for the authentic deeds of Jesus. San Francisco: Harper. ISBN 978-0060629786.
- Jesus and the Gospels: An Introduction and Survey by Craig L. Blomberg 2009 ISBN 0-8054-4482-3 pages 211–214
- Studying the Historical Jesus: Evaluations of the State of Current Research edited by Bruce Chilton, Craig A. Evans 1998 ISBN 90-04-11142-5 pages 455–457
- The Cradle, the Cross, and the Crown: An Introduction to the New Testament by Andreas J. Köstenberger, L. Scott Kellum 2009 ISBN 978-0-8054-4365-3 page 104–108
- Evans, Craig A. (2001). Jesus and His Contemporaries: Comparative Studies ISBN 0-391-04118-5 page 316
- Wansbrough, Henry (2004). Jesus and the Oral Gospel Tradition ISBN 0-567-04090-9 page 185
- Jesus Remembered by James D. G. Dunn 2003 ISBN 0-8028-3931-2 page 339
- Jesus of Nazareth by Paul Verhoeven (Apr 6, 2010) ISBN 1-58322-905-1 page 39
- A Brief Introduction to the New Testament by Bart D. Ehrman 2008 ISBN 0-19-536934-3 page 136
- Crossan, John Dominic (1995). Jesus: A Revolutionary Biography. HarperOne. p. 145. ISBN 0-06-061662-8.
That he was crucified is as sure as anything historical can ever be, since both Josephus and Tacitus ... agree with the Christian accounts on at least that basic fact.
- Eddy, Paul; Boyd, Gregory (2007). The Jesus Legend: A Case for the Historical Reliability of the Synoptic Jesus Tradition Baker Academic, ISBN 0-8010-3114-1 page 127
- The Cambridge Companion to Jesus by Markus N. A. Bockmuehl 2001 ISBN 0-521-79678-4 page 136
- A Century of Theological and Religious Studies in Britain, 1902–2007 by Ernest Nicholson 2004 ISBN 0-19-726305-4 pages 125–126 Link 126
- John P. Meier "How do we decide what comes from Jesus" in The Historical Jesus in Recent Research by James D. G. Dunn and Scot McKnight 2006 ISBN 1-57506-100-7 pages 126–128
- John P. Meier "How do we decide what comes from Jesus" in The Historical Jesus in Recent Research by James D. G. Dunn and Scot McKnight 2006 ISBN 1-57506-100-7 pages 132–136
- David Freedman, 2000, Eerdmans Dictionary of the Bible, ISBN 978-0-8028-2400-4, page 299.
- "Archaeology and the New Testament".
- Article on the Crucifixion of Jesus
- St Mark's Gospel and the Christian faith by Michael Keene 2002 ISBN 0-7487-6775-4 pages 24–25
- Hawkin, David J. (2004). The twenty-first century confronts its gods: globalization, technology, and war. SUNY Press. p. 121.
- Powell, Mark A. Introducing the New Testament. Baker Academic, 2009. ISBN 978-0-8010-2868-7
- Reza Aslan, Zealot: The Life and Times of Jesus of Nazareth, Random House, 2014. ISBN 0812981480.
- Mark 15:25
- Mark 15:34-37
- Ehrman, Bart D.. Jesus, Interrupted, HarperCollins, 2009. ISBN 0-06-117393-2
- Matthew 27:33 - "place called Golgotha (which means Place of a Skull)"; Mark 15:22 (same as Matthew); Luke 23:32-33 - "place that is called The Skull"; John 19:17 - "place called The Place of a Skull, which in Aramaic is called Golgotha"
- Matthew 27:38; Mark 15:27-28; Luke 23:33; John 19:18
- Matthew 27:37 - "This is Jesus, the King of the Jews."; Mark 15:26 - "The King of the Jews."; Luke 23:38 - "This is the King of the Jews." Some manuscripts add in letters of Greek and Latin and Hebrew; John 19:19-22 - "Jesus of Nazareth, the King of the Jews." "... it was written in Aramaic, in Latin, and in Greek."
- Matthew 27:35-36; Mark 15:24; Luke 23:34; John 19:23-24
- Matthew 27:50; Mark 15:37; Luke 23:46; John 19:30
- Matthew 27:57-58; Mark 15:42-43; Luke 23:50-52; John 19:38
- Matthew 27:59-60; Mark 15:46; Luke 23:53; John 19:41-42
- Matthew 27:31-32; Mark 15:20-21; Luke 23:26
- Matthew 27:39-43; Mark 15:29-32; Luke 23:35-37
- Matthew 27:44; Mark 15:32; Luke 23:39
- Matthew 27:45; Mark 15:33; Luke 23:44-45
- Matthew 27:51; Mark 15:38; Luke 23:45
- Matthew 27:54; Mark 15:39; Luke 23:47
- Matthew 27:55-56; Mark 15:40-41; Luke 23:49
- Matthew 27:61; Mark 15:47; Luke 23:54-55
- Matthew 27:34; 27:47-49; Mark 15:23; 15:35-36; John 19:29-30
- Mark 15:45; John 19:38
- Matthew 27:51; 27:62-66
- Mark 15:25; 15:44-45
- Luke 23:27-32; 23:40-41; 23:48; 23:56
- John 19:31-37; 19:39-40
- John 19:30–31; Mark 16:1; Mark 16:6
- Geza Vermes, The Resurrection, (Penguin, 2008) page 148.
- E. P. Sanders, The Historical Figure of Jesus, (Penguin, 1993), page 276.
- Donald Guthrie, New Testament Introduction, (Intervarsity, 1990) pages 125, 366.
- Funk, Robert W. and the Jesus Seminar. The acts of Jesus: the search for the authentic deeds of Jesus. HarperSanFrancisco. 1998. "Mark," p. 51–161 ISBN 978-0060629786
- Funk, Robert W. and the Jesus Seminar. The acts of Jesus: the search for the authentic deeds of Jesus. HarperSanFrancisco. 1998. "Matthew," p. 129–270 ISBN 978-0060629786
- Funk, Robert W. and the Jesus Seminar. The acts of Jesus: the search for the authentic deeds of Jesus. HarperSanFrancisco. 1998. "Luke," p. 267–364 ISBN 978-0060629786
- Ehrman, Bart D.. Misquoting Jesus: The Story Behind Who Changed the Bible and Why. HarperCollins, 2005. ISBN 978-0-06-073817-4
- Funk, Robert W. and the Jesus Seminar. The acts of Jesus: the search for the authentic deeds of Jesus. HarperSanFrancisco. 1998. "John" pp. 365–440 ISBN 978-0060629786
- Evidence of Greek Philosophical Concepts in the Writings of Ephrem the Syrian by Ute Possekel 1999 ISBN 90-429-0759-2 pages 29–30
- The Cradle, the Cross, and the Crown: An Introduction to the New Testament by Andreas J. Köstenberger, L. Scott Kellum 2009 ISBN 978-0-8054-4365-3 page 110
- Jesus outside the New Testament: an introduction to the ancient evidence by Robert E. Van Voorst 2000 ISBN 0-8028-4368-9 pages 53–55
- Jesus and His Contemporaries: Comparative Studies by Craig A. Evans 2001 ISBN 978-0-391-04118-9 page 41
- Theissen 1998, pp. 81–83
- Dunn, James (2003). Jesus remembered ISBN 0-8028-3931-2 page 141
- Van Voorst, Robert E (2000). Jesus Outside the New Testament: An Introduction to the Ancient Evidence Eerdmans Publishing ISBN 0-8028-4368-9 pages 39–42
- Backgrounds of early Christianity by Everett Ferguson 2003 ISBN 0-8028-2221-5 page 116
- Green, Joel B. (1997). The Gospel of Luke : new international commentary on the New Testament. Grand Rapids, Mich.: W.B. Eerdmans Pub. Co. p. 168. ISBN 0-8028-2315-7.
- Jesus as a figure in history: how modern historians view the man from Galilee by Mark Allan Powell 1998 ISBN 0-664-25703-8 page 33
- Jesus and His Contemporaries: Comparative Studies by Craig A. Evans 2001 ISBN 0-391-04118-5 page 42
- Ancient Rome by William E. Dunstan 2010 ISBN 0-7425-6833-4 page 293
- Tacitus' characterization of "Christian abominations" may have been based on the rumors in Rome that during the Eucharist rituals Christians ate the body and drank the blood of their God, interpreting the symbolic ritual as cannibalism by Christians. References: Ancient Rome by William E. Dunstan 2010 ISBN 0-7425-6833-4 page 293 and An introduction to the New Testament and the origins of Christianity by Delbert Royce Burkett 2002 ISBN 0-521-00720-8 page 485
- Pontius Pilate in History and Interpretation by Helen K. Bond 2004 ISBN 0-521-61620-4 page xi
- Jesus in the Talmud by Peter Schäfer (Aug 24, 2009) ISBN 0-691-14318-8 page 141 and 9
- Van Voorst, Robert E. (2000). Jesus Outside the New Testament: An Introduction to the Ancient Evidence Wm. B. Eerdmans Publishing Co.. ISBN 0-8028-4368-9 pages 177–118
- George W. Braswell Jr., What You Need to Know about Islam and Muslims, page 127 (B & H Publishing Group, 2000). ISBN 978-0-8054-1829-3
- Dunderberg, Ismo; Christopher Mark Tuckett; Kari Syreeni (2002). Fair play: diversity and conflicts in early Christianity : essays in honour of Heikki Räisänen. Brill. p. 488. ISBN 90-04-12359-8.
- Pagels, Elaine H. (2006). The Gnostic gospels. Phoenix. p. 192. ISBN 0-7538-2114-1.
- William Barclay, Great Themes of the New Testament. Westminster John Knox Press. 2001. ISBN 978-0-664-22385-4. p. 41.
- "St. Ignatius of Antioch to the Smyrnaeans (Roberts-Donaldson translation)".
- Lémonon, J.P. (1981). Pilate et le gouvernement de la Judée: textes et monuments, Études bibliques. Paris: Gabalda. pp. 29–32.
- Paul L. Maier "The Date of the Nativity and Chronology of Jesus" in Chronos, kairos, Christos: nativity and chronological studies by Jerry Vardaman, Edwin M. Yamauchi 1989 ISBN 0-931464-50-1 pages 113–129
- The Cradle, the Cross, and the Crown: An Introduction to the New Testament by Andreas J. Köstenberger, L. Scott Kellum 2009 ISBN 978-0-8054-4365-3 page 114
- Jesus & the Rise of Early Christianity: A History of New Testament Times by Paul Barnett 2002 ISBN 0-8308-2699-8 pages 19–21
- Rainer Riesner, Paul's Early Period: Chronology, Mission Strategy, Theology (Wm. B. Eerdmans Publishing, 1998), page 58.
- Maier, P.L. (1968). "Sejanus, Pilate, and the Date of the Crucifixion". Church History. 37 (1): 3–13. JSTOR 3163182.
- Fotheringham, J.K. (1934). "The evidence of astronomy and technical chronology for the date of the crucifixion". Journal of Theological Studies. 35: 146–162.
- "Tractate Sanhedrin 10b", Babylonian Talmud
- "Tractate Sanhedrin 11b", Babylonian Talmud
- "Niswonger "which meant Friday" - Google Search".
- The Cradle, the Cross, and the Crown: An Introduction to the New Testament by Andreas J. Köstenberger, L. Scott Kellum 2009 ISBN 978-0-8054-4365-3 pages 142–143
- Cyclopaedia of Biblical, theological, and ecclesiastical literature: Volume 7 John McClintock, James Strong - 1894 "... he lay in the grave on the 15th (which was a 'high day' or double Sabbath, because the weekly Sabbath coincided ..."
- "Blomberg "Wednesday crucifixion" - Google Search".
- The Gospel of Mark, Volume 2 by John R. Donahue, Daniel J. Harrington 2002 ISBN 0-8146-5965-9 page 442
- Steven L. Cox, Kendell H Easley, 2007 Harmony of the Gospels ISBN 0-8054-9444-8 pages 323–323
- Death of the Messiah, Volume 2 by Raymond E. Brown 1999 ISBN 0-385-49449-1 pages 959–960
- Colin Humphreys, The Mystery of the Last Supper Cambridge University Press 2011 ISBN 978-0-521-73200-0, pages 188–190
- New Testament History by Richard L. Niswonger 1992 ISBN 0-310-31201-9 pages 173–174
- The Cradle, the Cross, and the Crown: An Introduction to the New Testament by Andreas J. Köstenberger, L. Scott Kellum 2009 ISBN 978-0-8054-4365-3 page 538
- Matthew 27:32, Mark 15:21, Luke 23:26
- Luke 23:46 and 23:55
- Lavinia Cohn-Sherbok, Who's who in Christianity, (Routledge 1998), page 303.
- Notes and Queries, Volume 6 July–December 1852, London, page 252
- The Archaeological journal (UK), Volume 7, 1850 page 413
- "CATHOLIC ENCYCLOPEDIA: St. Veronica".
- Alban Butler, 2000 Lives of the Saints ISBN 0-86012-256-5 page 84
- Eusebius of Caesarea. Onomasticon (Concerning the Place Names in Sacred Scripture).
- Matthew 27:33; Mark 15:22; Luke 23:33; John 19:17
- Eucherius of Lyon. "Letter to the Presbyter Faustus". Archived from the original on 2008-06-13.
The three more frequented exit gates are one on the west, another on the east, and a third on the north. As you enter the city from the northern side, the first of the holy places due to the condition of the directions of the streets is to the church which is called the Martyrium, which was by Constantine with great reverence not long ago built up. Next, to the west one visits the connecting places Golgotha and the Anastasis; indeed the Anastasis is in the place of the resurrection, and Golgotha is in the middle between the Anastasis and the Martyrium, the place of the Lord's passion, in which still appears that rock which once endured the very cross on which the Lord was. These are however separated places outside of Mount Sion, where the failing rise of the place extended itself to the north.
- "General Charles Gordon's Letters Discussing His Discovery of "Cavalry" in Jerusalem". SMF Primary Source Documents. Shapell Manuscript Foundation.
- Matthew 27:41; cf. Mark 15:31, Luke 23:35
- Mark 15:27; Matthew 27:38
- Luke 23:39-43
- Luke 23:36
- Matthew 27:54; cf. Mark 15:39
- Mark 15:29; Matthew 27:39
- Mark 15:35; Matthew 27:45; cf. Luke 23:35
- Luke 23:48
- Luke 23:49
- John 19:23-24, 19:32-34
- John 19:26-27
- Mark 16:43-46, Matthew 27:57-50, Luke 23:50-53, John 19:38
- John 19:39
- "Henry George Liddell, Robert Scott, A Greek-English Lexicon,σταυρός".
- "Charlton T. Lewis, Charles Short, A Latin Dictionary". Perseus.tufts.edu. Retrieved 2019-01-15.
- For a discussion of the date of the work, see Information on Epistle of Barnabas and Andrew C. Clark, "Apostleship: Evidence from the New Testament and Early Christian Literature," Evangelical Review of Theology, 1989, Vol. 13, p. 380
- John Dominic Crossan, The Cross that Spoke (ISBN 978-0-06-254843-6), p. 121
- Epistle of Barnabas, 9:7-8
- "The Spirit saith to the heart of Moses, that he should make a type of the cross and of Him that was to suffer, that unless, saith He, they shall set their hope on Him, war shall be waged against them for ever. Moses therefore pileth arms one upon another in the midst of the encounter, and standing on higher ground than any he stretched out his hands, and so Israel was again victorious" (Epistle of Barnabas, 12:2-3).
- "ANF01. The Apostolic Fathers with Justin Martyr and Irenaeus".
- Irenaeus, Adversus Haereses, II, xxiv, 4
- The International Standard Bible Encyclopedia by Geoffrey W. Bromiley 1988 ISBN 0-8028-3785-9 page 826
- Encyclopedia of Biblical Literature, Part 2 by John Kitto 2003 ISBN 0-7661-5980-9 page 591
- Renaissance art: a topical dictionary by Irene Earls 1987 ISBN 0-313-24658-0 page 64
- The visual arts: a history by Hugh Honour, John Fleming 1995 ISBN 0-8109-3928-2 page 526
- The Crucifixion and Death of a Man Called Jesus by David A Ball 2010 ISBN 1-61507-128-8 pages 82–84
- The Chronological Life of Christ by Mark E. Moore 2007 ISBN 0-89900-955-7 page 639–643
- Holman Concise Bible Dictionary Holman, 2011 ISBN 0-8054-9548-7 page 148
- Crucifixion and the Death Cry of Jesus Christ by Geoffrey L Phelan MD, 2009 ISBN pages 106–111
- Thomas W. Walker, Luke, (Westminster John Knox Press, 2013) page 84.
- "What is Galilean Aramaic? | The Aramaic New Testament". Aramaicnt.org. 2015-03-31. Retrieved 2019-01-15.
- Geza Vermes, The Passion (Penguin, 2005) page 75.
- Geza Vermes, The Passion (Penguin, 2005) page 114.
- Geza Vermes, The Passion (Penguin, 2005) page 122.
- Raymond Brown, The Death of the Messiah Volume II (Doubleday, 1994) page 1051
- John Haralson Hayes, Biblical Exegesis: A Beginner's Handbook (Westminster John Knox Press, 1987) page 104-5. The author suggests this possibly was designed to play down the suffering of Jesus and replace a cry of desperation with one of hope and confidence, in keeping with the message of the Gospel in which Jesus dies confident that he would be vindicated as God's righteous prophet.
- David Anderson-Berry, 1871 The Seven Sayings of Christ on the Cross, Glasgow: Pickering & Inglis Publishers
- Rev. John Edmunds, 1855 The seven sayings of Christ on the cross Thomas Hatchford Publishers, London, page 26
- Arthur Pink, 2005 The Seven Sayings of the Saviour on the Cross Baker Books ISBN 0-8010-6573-9
- Simon Peter Long, 1966 The wounded Word: A brief meditation on the seven sayings of Christ on the cross Baker Books
- John Ross Macduff, 1857 The Words of Jesus New York: Thomas Stanford Publishers, page 76
- Alexander Watson, 1847 The seven sayings on the Cross John Masters Publishers, London, page 5. The difference between the accounts is cited by James Dunn as a reason to doubt their historicity. James G. D. Dunn, Jesus Remembered, (Eerdmans, 2003) page 779–781.
- Scott's Monthly Magazine. J.J. Toon; 1868. The Miracles Coincident With The Crucifixion, by H.P.B. p. 86–89.
- Richard Watson. An Apology for the Bible: In a Series of Letters Addressed to Thomas Paine. Cambridge University Press; 29 March 2012. ISBN 978-1-107-60004-1. p. 81–.
- Harris, Stephen L., Understanding the Bible. Palo Alto: Mayfield. 1985. "John" p. 302–310
- Edwin Keith Broadhead Prophet, Son, Messiah: Narrative Form and Function in Mark (Continuum, 1994) page 196.
- Origen. "Contra Celsum (Against Celsus), Book 2, XXXIII".
- Donaldson, Coxe (1888). The ante-Nicene fathers. 6. New York: The Christian Literature Publishing Co. p. 136.
- "In the same hour, too, the light of day was withdrawn, when the sun at the very time was in his meridian blaze. Those who were not aware that this had been predicted about Christ, no doubt thought it an eclipse. You yourselves have the account of the world-portent still in your archives."Tertullian. "Apologeticum".
- Colin J. Humphreys and W. G. Waddington, The Date of the Crucifixion Journal of the American Scientific Affiliation 37 (March 1985)
- Colin Humphreys, The Mystery of the Last Supper Cambridge University Press 2011 ISBN 978-0-521-73200-0, p. 193 (However note that Humphreys places the Last Supper on a Wednesday)
- Henige, David P. (2005). Historical evidence and argument. University of Wisconsin Press. ISBN 978-0-299-21410-4.
- Schaefer, B. E. (1990, March). Lunar visibility and the crucifixion. Royal Astronomical Society Quarterly Journal, 31(1), 53-67
- Schaefer, B. E. (1991, July). Glare and celestial visibility. Publications of the Astronomical Society of the Pacific, 103, 645-660.
- Burton L. Mack, A Myth of Innocence: Mark and Christian Origins (Fortress Press, 1988) page 296; George Bradford Caird, The language and imagery of the Bible (Westminster Press, 1980), page 186; Joseph Fitzmyer, The Gospel According to Luke, X-XXIV (Doubleday, 1985) page 1513; William David Davies, Dale Allison, Matthew: Volume 3 (Continuum, 1997) page 623.
- David E. Garland, Reading Matthew: A Literary and Theological Commentary on the First Gospel (Smyth & Helwys Publishing, 1999) page 264.
- Géza Vermes, The Passion (Penguin, 2005) pages 108–109.
- John Yueh-Han Yieh, One Teacher: Jesus' Teaching Role in Matthew's Gospel Report (Walter de Gruyter, 2005) page 65; Robert Walter Funk, The acts of Jesus: the search for the authentic deeds of Jesus (Harper San Francisco, 1998) pages 129-270.
- Jefferson Williams, Markus Schwab and A. Brauer (2012). An early first-century earthquake in the Dead Sea. International Geology Review.full article
- Medical theories on the cause of death in Crucifixion J R Soc Med April 2006 vol. 99 no. 4 185-188. 
- William Stroud, 1847, Treatise on the Physical Death of Jesus Christ London: Hamilton and Adams.
- William Seymour, 2003, The Cross in Tradition, History and Art ISBN 0-7661-4527-1
- "The Search for the Physical Cause of Christ's Death BYU Studies". Archived from the original on 2009-02-10. Retrieved 2009-01-20.
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