Jesus (c. 4Ã, BC Ã, - c. AD 30/33 ), also referred to as Jesus of Nazareth and Jesus Christ , was a first-century preacher and Jewish religious leader. He is a central figure of Christianity. Most Christians believe that he is the incarnation of the Son of God and the awaited Messiah (Christ) prophesied in the Old Testament.
Almost all modern scholars of ancient times agree that Jesus existed historically, although the search for the history of Jesus has yielded little agreement on the historical reliability of the gospel and on how closely Jesus is portrayed in the Bible reflecting the historical Jesus. Jesus was a Galilean Jew who was baptized by John the Baptist and then began his own ministry, preaching his message verbally and often referred to as "rabbi". Jesus argued with fellow Jews about the best way to follow God, to be involved in healing, to be taught in parables and gather followers. He was arrested and tried by the Jewish authorities, handed over to the Roman government, and then crucified on the orders of Pontius Pilate, the Roman prefect. After his death, his followers believed he rose from the dead, and the community they formed eventually became the early Church.
The birth of Jesus is celebrated every year on December 25 (or various dates in January by some eastern churches) as a holiday known as Christmas. His crucifixion was honored on Good Friday, and his resurrection was celebrated at Easter. The widely used "AD" calendar era, from the Latin anno Domini ("in the year of the Lord"), and the "CE" alternative, is based on the approximate date of Jesus' birth.
Christian doctrine includes the belief that Jesus was conceived by the Holy Spirit, born of a virgin named Mary, performed miracles, founded the Church, died by crucifixion as a sacrifice to reach redemption, rose from the dead, and ascended to Heaven, from where he will return. Most Christians believe Jesus allows people to be reconciled with God. The Nicene creed affirms that Jesus will judge the living and the dead either before or after the resurrection of their bodies, an event related to the Second Coming of Jesus in Christian eschatology. Most Christians worship Jesus as the incarnation of God the Son, the second of the three persons of the divine Trinity. A small number of Christian denominations reject Trinitarianism, in whole or in part, as non-biblical.
Jesus is also a figure in non-Christian religions and a new religious movement. In Islam, Jesus (generally transliterated as Arabic (Arabic) is considered to be one of God's important prophets and Messiah. Muslims believe that Jesus is the bearer of the gospel and was born of a virgin, but not the Son of God. The Qur'an states that Jesus Himself never claimed divinity. Most Muslims do not believe that he was crucified, but believed that he was physically resurrected to Heaven by God. In contrast, Judaism rejected the belief that Jesus was the long-awaited Messiah, arguing that he did not fulfill the Messianic prophecy, nor was it divine or resurrected.
Video Jesus
Etymology
A typical Jew in the days of Jesus had only one name, sometimes with the name of a father or individual hometown. Thus, in the New Testament, Jesus is often referred to as "Jesus of Nazareth" (for example, Mark 10:47). Jesus' Neighbor in Nazareth called him "carpenter, son of Mary and brother James and Joses and Judas and Simon" (Mark 6: 3), "carpenter's son" (Matthew 13:55), or "Joseph son" (Luke 4 : 22). In John, the disciple of Philip refers to him as "Jesus son of Joseph of Nazareth" (John 1:45).
The name Jesus comes from the Latin Iesus , the Greek transliteration ????? ? ( Iesous ). The Greek form is a translation of Hebrew ???? ? ( Yeshua ), a variant of the previous name ????? ? ( Yehoshua ), or in English, "Joshua". The name Yeshua appears to have been used in Judea at the time of Jesus' birth. The works of the 1st century historian Flavius ​​Josephus, who writes in Koine Greek, the same language as the New Testament, refers to at least twenty different people by the name of Jesus (ie. ????? ?). The etymology of the name of Jesus in the context of the New Testament is generally given as "Yahweh is salvation".
From Christianity, Christians often refer to Jesus as "Jesus Christ". The word Christ is the title or office ( "the Christ" ), not the name given. It comes from the Greek ??????? ( Christos ), Hebrew translation mashiakh ( ???? ) which means "anointed", and is usually transliterated into English as "Messiah". In biblical Judaism, holy oil is used to anoint certain people and sacred objects as part of their religious relics (see Leviticus 8: 10-12 and Exodus 30:29).
The Christians at that time called Jesus the "Christ" because they believed He was the Messiah, whose coming was prophesied in the Hebrew Bible and the Old Testament. In post-biblical use, Christ is viewed as a name - one part of "Jesus Christ". The term "Christian" (meaning Christ's followers) has been used since the first century.
Maps Jesus
Life and teachings in the New Testament
Canonical Gospel
The four canonical Gospels (Matthew, Mark, Luke, and John) are the main sources for Jesus' life and message. However, other parts of the New Testament also include references to key episodes in his life, such as the Last Supper in 1 Corinthians 11:23. Acts (Acts 10: 37-38 and Acts 19) refers to Jesus' early ministry and his anticipation by John the Baptist. Acts 1: 1-11 says more about the Ascension of Jesus (also mentioned in 1 Timothy 3:16) than the canonical canon. In Paul's unquestioned letters, written earlier than the gospels, Jesus' words or instructions are quoted several times (1 Corinthians 7: 10-11, 9:14, 11: 23-25, 2 Corinthians 12 : 9).
Some early Christian groups had separate descriptions of Jesus' life and teachings not included in the New Testament. These include the Gospel of Thomas, Peter, and Judas, James Apocrypha, and many other apocryphal writings. Most scholars conclude that this was written much later and less reliable than the canonical gospels.
The canonical gospels are four accounts, each written by a different author. The authors of the Gospels are all anonymous, attributed to the tradition to the four evangelists, each with a close relationship with Jesus: Mark by John Mark, a companion of Peter; Matthew by one of Jesus' disciples; Luke by a companion of Paul is mentioned in several letters; and John by other disciples of Jesus, "beloved disciple".
One important aspect of gospel study is the literary genre in which they fall. Genre "is a key convention that guides both writing composition and interpretation". Whether the Gospel writers set out to write novels, myths, histories, or biographies had a tremendous impact on how they should be interpreted. Several recent studies show that the Gospel genre must lie within the area of ​​ancient biography. Though not without criticism, the position that the Gospels are a kind of ancient biography is a consensus among scholars today.
Not everything contained in the New Testament gospels is considered to be historically reliable. Views range from their vague descriptions of the life of Jesus until they provide little historical information about his life beyond the basics. According to a broad scientific consensus, the Synoptic Gospels (Matthew, Mark, and Luke), and not John, are the most reliable source of information about Jesus.
According to Marcan's priorities, the first to be written is the Gospel of Mark (written 60-75 AD), followed by the Gospel of Matthew (65-85 AD), Luke Gospel (65-95 AD), and John's Gospel (75-100 AD). Furthermore, most scholars agree that the writers of Matthew and Luke use Mark as the source when writing their Gospel. Matthew and Luke also share some content that is not found in Mark. To explain this, many scholars believe that in addition to Mark, other sources (commonly called "Q sources") are used by both authors.
Matthew, Mark, and Luke are known as the Synoptic Gospels, from the Greek? ( syn "together") and ???? ( opsis "view"). They are similar in content, narrative settings, language and paragraph structure. Scholars generally agree that it is impossible to find a direct literary relationship between the Synoptic Gospels and the Gospel of John. While the flow of some events (such as Jesus' baptism, transfiguration, crucifixion and interaction with the apostles) is shared among the Synoptic Gospels, incidents such as transfiguration do not appear in John, which is also different in other things, such as Temple Cleansing.
Synoptics emphasize different aspects of Jesus. In Mark, Jesus is the Son of God whose great works show the presence of the Kingdom of God. He is a tireless, tireless worker, servant of God and man. This short gospel records a few words or teachings of Jesus. The Gospel of Matthew emphasizes that Jesus is the fulfillment of God's will as stated in the Old Testament, and he is the Lord of the Church. He is "Son of David", "king", and Messiah. Luke presents Jesus as the savior of man-the deity who shows mercy to the needy. He is a friend of sinners and outcasts, coming to seek and save the lost. This gospel includes the most beloved parable of Jesus, such as the Good Samaritan and the Prodigal Son.
The prologue to the Gospel of John identifies Jesus as the incarnation of the Divine Word (Logos). As the Word, Jesus is eternally present with God, active in all creation, and the source of the moral and spiritual nature of man. Jesus was not only greater than the human prophet of the past, but greater than any other prophet. He not only speaks the Word of God; he is the Word of God. In the Gospel of John, Jesus reveals his divine role in public. Here he is the Bread of Life, the Light of the World, the True Vine, and more.
In general, New Testament writers show little interest in the absolute chronology of Jesus or in synchronizing the episodes of his life with the secular history of the time. As stated in John 21:25, the Gospels do not claim to provide a complete list of the events in Jesus' life. The accounts were primarily written as theological documents in the context of early Christianity, with timelines being secondary considerations. In this regard, it should be noted that the gospel devotes about a third of their text to the last week of Jesus' life in Jerusalem, called Passion. Although the Gospels do not provide sufficient details to satisfy the demands of modern historians about the exact date, it is possible to draw from them the general picture of the life story of Jesus.
Genealogy and birth
Jesus is a Jew, born of Mary, wife of Joseph ( Matthew 1 , Luke 2 ). Matthew and Luke each offer the genealogy of Jesus. Matthew traces the ancestors of Jesus to Abraham through David. Luke traces the ancestors of Jesus through Adam to God. The lists are identical between Abraham and David, but radically different from that point.
Matthew and Luke each describe the birth of Jesus (or birth), especially that Jesus was born by a virgin Mary in Bethlehem in the fulfillment of prophecy. Luke's story emphasizes events before the birth of Jesus and centers on Mary, while Matthew mostly covers them after birth and centered on Joseph. Both accounts state that Jesus was born to Joseph and Mary, betrothed, in Bethlehem, and both support the doctrine of the virgin birth of Jesus, whom Jesus supposedly miraculously conceived by the Holy Spirit in Mary's womb when she was a virgin.
In Matthew, Joseph is disturbed because Mary, his fiancée, is pregnant (Matthew 1: 19-20), but in Joseph's first three dreams, an angel convinces him not to be afraid to take Mary as his wife, because his son is conceived by The Holy Spirit. In Matthew 2: 1-12 , the wise man or the Magi from the East brought a gift to the young Jesus as the King of the Jews. Herod the Great heard of the birth of Jesus and, desiring him to be killed, ordered the killing of a baby boy in Bethlehem. But an angel warned Joseph in his second dream, and the family fled to Egypt - then returned and settled in Nazareth.
In Luke 1: 31-38 , Mary learned from the angel Gabriel that she would conceive and bear a child whom Jesus called by the act of the Holy Spirit. When Mary gave birth, she and Joseph traveled from Nazareth to Joseph's ancestral home in Bethlehem to enroll in the census commanded by Caesar Augustus. While there Mary gave birth to Jesus, and since they did not find a room at the inn, she placed a newborn baby in a manger ( Luke 2: 1-7 ). An angel announces birth to some shepherds, who go to Bethlehem to see Jesus, and then spread the word abroad ( Luke 2: 8-20 ). After Jesus' presentation in the Temple, Joseph, Mary and Jesus returned to Nazareth.
Early life, family, and profession
The childhood home of Jesus is identified in the Gospels of Luke and Matthew as the city of Nazareth in Galilee, where he lives with his family. Although Joseph appears in the description of Jesus' childhood, no mention is mentioned about him afterwards. Other members of his family - his mother, Mary, his brothers, James, Joses (or Joseph), Judas and Simon and his unnamed brothers - are mentioned in the Gospels and other sources.
Mark's Gospel reports that Jesus was at loggerheads with his neighbors and family. His mother and brothers came to pick him up (Mark 3: 31-35) because people said he was crazy ( Mark 3:21 ). Jesus replied that his followers were his true family. In John, Mary follows Jesus into His crucifixion, and he expresses concern for his well-being ( John 19: 25-27 ).
Jesus called ?????? ( tekt? N ) in Mark 6: 3, traditionally understood as a carpenter but can include the maker of objects in various materials, including builders. The Gospels show that Jesus could read, paraphrase, and debate the scriptures, but this does not mean that he received formal clerical training.
When Jesus was presented in the temple according to the Jewish Law, a man named Simeon said to Mary and Joseph that Jesus "will stand as a sign of contradiction, while the sword will penetrate your own soul, and then many secret thoughts will be revealed." (Luke 2:28 -35). When Jesus is gone, they find him in the temple sitting among the teachers, listening to them and asking questions, and people are amazed at his understanding and answers; Mary scolded Jesus for going away, where Jesus replied that she must "be in the house of her father" ( Luke 2: 41-52 ).
Baptism and temptation
The Synoptic notes about the baptism of Jesus are all preceded by information about John the Baptist. They show John preaching repentance and repentance for the remission of sins and encouraging the giving of charity to the poor (Luke 3:11) when he baptized the people in the area of ​​the River Jordan around Perea and predicted ( Luke 3:16 ) the arrival of a person "stronger" than himself. Then, Jesus identifies John as "the coming Elijah" ( Matthew 11:14 , Mark 9: 13-14 ), the expected prophet arriving before the "great and awesome day God "(Malachi 4: 5). Likewise, Luke says that John had the spirit and power of Elijah ( Luke 1:17 ).
In Mark, John baptized Jesus, and when he came out of the water he saw the Holy Spirit descend on him like a dove and he heard a voice from heaven proclaiming him as the Son of God ( Mark 1: 9-11 ). This is one of two events described in the Gospels where the voice of Heaven calls Jesus "Son", the other is Transfiguration. The Spirit then pushes it into the wilderness where it is tempted by Satan ( Mark 1: 12-13 ). Jesus then began his ministry after John's capture ( Mark 1:14 ). Jesus' baptism in Matthew is similar. Here, before the baptism of Jesus, John protested, saying, "I must be baptized by you" ( Matthew 3:14 ). Jesus commanded him to continue baptism "to fulfill all righteousness" ( Matthew 3:15 ). Matthew also details three trials that Satan offered Jesus in the wilderness ( Matthew 4: 3-11 ). In Luke, the Holy Spirit came down as a dove after everyone was baptized and Jesus was praying ( Luke 3: 21-22 ). John implicitly confesses Jesus from prison after sending his followers to ask about him ( Luke 7: 18-23 ). Jesus' baptism and temptation serve as preparation for his public ministry.
The Gospel of John leaves Jesus' baptism and temptation. Here, John the Baptist testified that he saw the Spirit descend on Jesus ( John 1:32 ). John proclaimed Jesus as the sacrificed Lamb of God, and some of John's followers became disciples of Jesus. In this Gospel, John denies that he is Elijah ( John 1:21 ). Before John was imprisoned, Jesus led his followers to baptize the disciples as well ( John 3: 22-24 ), and they baptized more people than John ( John 4: 1 ).
Public service
Synoptic describes two different geographical arrangements in Jesus' ministry. The first occurred in northern Judea, in Galilee, where Jesus performed a successful ministry; and the second shows Jesus being rejected and killed when he travels to Jerusalem. Often referred to as "rabbis," Jesus preached his message orally. In particular, Jesus forbade those who recognized him as the Messiah to speak of it, including the people he healed and the demons he waged (see the Messianic Secrets).
John describes Jesus' ministry as largely happening in and around Jerusalem, not in Galilee; and the divine identity of Jesus openly proclaimed and immediately recognized.
Scholars divide the ministry of Jesus in several stages. Galilean ministry began when Jesus returned to Galilee from the Judean Desert after resisting Satan's temptations. Jesus preached around Galilee, and in Matthew 4: 18-20, his first disciples, who would eventually form the core of the early Church, met him and began to travel with him. This period included the Sermon on the Mount, one of Jesus' main sermons, and calming storms, feeding 5,000 people, walking on water and a number of other miracles and parables. It ends with Peter's Confession and Transfiguration.
When Jesus traveled to Jerusalem, in the ministry of Perean, he returned to the area where he was baptized, about a third of the way down from the Sea of ​​Galilee along the Jordan (John 10: 40-42). The last ministry in Jerusalem began with the victory of Jesus entering the city on the Palm Sunday. In the Synoptic Gospels, during that week Jesus encouraged moneychangers from the Second Temple and Judas offered to betray him. This period culminated in the Last Supper and Discourse Discourse.
Students and followers
Toward the beginning of his ministry, Jesus appointed twelve apostles. In Matthew and Mark, although Jesus only briefly requested that they join him, the first four apostles of Jesus, who were fishermen, were described to immediately agree, and left their nets and boats to do so (Matthew 4: 18-22, Mark 1: 16- 20). In John, the first two apostles of Jesus are disciples of John the Baptist. The baptizer sees Jesus and calls him the Lamb of God; both heard this and followed Jesus. In addition to the Twelve Apostles, the opening of the Sermon on the Plain identified a much larger group of disciples (Luke 6:17). Also, in Luke 10: 1-16 Jesus sent seventy or seventy-two of his followers in pairs to prepare cities for his prospective visit. They are commanded to receive hospitality, heal the sick and spread the word that the Kingdom of God will come.
In Mark, the disciples are very ignorant. They fail to understand the miracles of Jesus (Mark 4: 35-41, Mark 2:52), the parable ( Mark 4:13 ), or what meaning "to rise from the dead" ( Mark 9: 9-10 ). When Jesus was later arrested, they abandoned him.
Teachings and miracles
In the Synoptics, Jesus teaches extensively, often in parables, about the Kingdom of God (or, in Matthew, the Kingdom of Heaven). The Kingdom is described as both near (Mark 1:15) and already in the ministry of Jesus (Luke 17:21
). Jesus promised inclusion in the Kingdom for those who received his message ( Mark 10: 13-27 ). Jesus speaks of "the Son of Man," an upcoming apocalyptic figure to gather the elect.Jesus calls people to repent of their sins and to devote themselves fully to God. Jesus told his followers to obey the Jewish law, although he was considered by some to have violated the law himself, for example on the Sabbath. When asked what was the greatest commandment, Jesus responded: "Love the Lord your God with all your heart and with all your soul and with all your mind... And the second is like this: 'You will love your neighbor as yourself" (Matthew 22: 37-39). Other ethical teachings of Jesus include loving your enemies, refraining from hatred and lust, flipping other cheeks, and forgiving those who have sinned against you (Matthew 5-7).
The Gospel of John presents the teachings of Jesus not only as his own sermons, but as divine revelations. John the Baptist, for example, states in John 3:34: "He whom God has sent says the word of God, for he gives the Spirit without measure." In John 7:16 Jesus said, "My doctrine is not mine but he who sent me." He affirmed the same in John 14:10: "Do ye not believe that I in the Father and the Father are in me? The words I tell you I speak not alone, but the Father who dwells in me does his work. "
Approximately thirty parables make up about a third of the recorded teachings of Jesus. Parables appear in longer sermons and elsewhere in the narrative. They often contain symbolism, and usually connect the physical world with the spiritual. Common themes in these stories include the goodness and generosity of God and the dangers of transgression. Some of his parables, like the Prodigal Son (Luke 15: 11-32), are relatively simple, while others, such as the Growing Seed (Mark 4: 26-29), are sophisticated, profound and inscrutable. When asked by his students about why he was speaking in parables to the people, Jesus answered that the chosen disciples had been given to "know the secrets of the heavenly kingdom", unlike others, "For those who have the will given more many, and he will have abundance, but those who do not have it will be more uprooted. ", further says that the majority of their generation has grown" dull hearts "and therefore can not understand (Matthew 13: 10-17).
In the Gospel accounts, Jesus devoted most of his ministry to miracles, especially healing. Miracles can be classified into two main categories: miracles of healing and natural miracles. Miracle cures include remedies for physical illness, exorcism, and resurrection of the dead. The wonders of nature show Jesus' power over nature, and include turning water into wine, walking on water, and calming storms, among others. Jesus declared that his miracles came from a divine source. When the enemies of Jesus suddenly accused him of exorcism with Beelzebul's power, the demon princes, Jesus denies that he did so by "the Spirit of God" (Matthew 12:28) or "the finger of God", arguing that all logic shows that Satan will not let his demons help the Children of God for sharing the house of Satan and bringing his kingdom to destruction; furthermore, he asked his opponents that if he drove Beel'zebub, "with whom did your sons cast them out?" (Luke 11:20). In Matthew 12: 31-32, he goes on to say that while all sins, "even insulting God" or "humiliation of the Son of man," will be forgiven, those who insult the good (or "Holy Spirit") will never be forgiven ; he brought his guilt forever.
In John, Jesus' miracles are described as "signs", performed to prove His mission and deity. However, in the Synoptics, when asked by some Law teachers and some Pharisees to give miraculous signs to prove his authority, Jesus refused, saying that no sign would come to the wicked and corrupt except the sign of the prophet Jonah. Also, in the Synoptic Gospels, the crowd regularly responds to Jesus' miracles with admiration and urges them to heal their sick people. In the Gospel of John, Jesus is shown not depressed by the crowd, who often responds to his miracles with faith and faith. One characteristic shared among all the miracles of Jesus in the Gospel record is that he does it freely and never asks or accepts any form of payment. Gospel episodes that include descriptions of the miracles of Jesus also often include teachings, and miracles themselves involve an element of instruction. Many miracles teach the importance of faith. In the cleansing of ten lepers and raising Jairus's daughter, for example, the beneficiaries were told that their healing was due to their faith.
Proclamation as Christ and Transfiguration
Around the middle of each of the three Synoptic Gospels are two important events: Peter's Confession and the Transfiguration of Jesus. These two events are not mentioned in the Gospel of John.
In His Confession, Peter told Jesus, "You are the Messiah, the Son of the living God." Jesus confirms that Peter's confession is a divine revealed truth. After acknowledgment, Jesus told his disciples about his future death and resurrection (Matthew 16:21, Mark 8:31, Luke 9:22)
In Transfiguration (Matthew 17: 1-9, Mark 9: 2-8, and Luke 9: 28-36), Jesus took Peter and two other apostles to an unnamed mountain, where "he was transfigured before them, and his face shone like the sun, and his clothes were dazzling white. "A bright cloud appeared around them, and a voice from the cloud said," This is my Son, Beloved; with him I am glad;
Passion Week
The descriptions of the last week of Jesus' life (often called Passion Week) occupy about a third of the narrations in the canonical Gospels, beginning with the triumph of Jesus entering Jerusalem and ending with His Crucifixion.
Activities in Jerusalem
In the Synoptics, the last week in Jerusalem is the conclusion of the journey through Perea and Judea that Jesus began in Galilee. Jesus drove a young donkey to Jerusalem, reflecting on the Messian Donkey, an oracle of the Book of Zechariah in which the humble king of the Jews entered Jerusalem in this way (Zechariah 9: 9). People along the way laid the cloaks and branches of a small tree (known as the palm leaf) in front of him and sang part of Psalm 118: 25-26.
Jesus further expelled the moneychangers from the Second Temple, accusing them of turning them into thieves' nests through their commercial activities. Jesus then prophesied of the impending destruction, including false prophets, wars, earthquakes, celestial disturbances, persecution of the faithful, apparitions of "sadness of sadness," and unbearable suffering (Mark 13: 1-23 ). The mysterious "Son of Man," he says, will send the angels to gather the faithful from all parts of the earth ( Mark 13: 24-27 ). Jesus warns that these miracles will occur in the lives of listeners ( Mark 13: 28-32 ). In John, the Purification of the Temple occurred at the beginning of Jesus' ministry rather than at the end (John 2: 13-16).
Jesus came into conflict with the Jewish elders, as when they questioned his authority and when he criticized them and called them hypocrites. Judas Iscariot, one of the twelve apostles, secretly bargained with the Jewish elders, agreed to betray Jesus to them with 30 silver coins.
The Gospel of John tells of two other celebrations where Jesus taught in Jerusalem before the Passover Week (John 7: 1-10: 42). In Bethany, a village near Jerusalem, Jesus raised Lazarus from death. This powerful mark increases tension with authorities, who conspire to kill him (John 11). Mary of Bethany anointed Jesus' feet, overshadowed his funeral. Jesus then made a Messianic entry to Jerusalem. The crowd cheering on Jesus when he entered Jerusalem add to the hostility between him and his stand. In John, Jesus had cleared the Second Temple during the previous Passover visit to Jerusalem. John later told the Last Supper of Jesus with his disciples.
Last Supper
The Last Supper is the last meal that Jesus shared with his 12 apostles in Jerusalem before his crucifixion. The Last Supper is mentioned in the four canonical Gospels; Paul's first letter to the Corinthians (11: 23-26) also refers to him. During the meal, Jesus predicts that one of his apostles will betray him. Regardless of every Apostle's statement that he will not betray him, Jesus reiterates that the traitor will be one of those present. Matthew 26: 23-25 ​​â € "and John 13: 26-27 specifically identifies Judas as a traitor.
In the Synoptics, Jesus took the bread, broke it, and gave it to the disciples, saying, "This is my body, given to you". He then told them all to drink from the cup, saying, "This cup which is poured out for you is a new covenant in my blood" (Luke 22: 19-20). The Christian Sacrament or the Eucharistic ordinance is based on these events. Although the Gospel of John does not include a description of the bread-and-wine rituals during the Last Supper, most scholars agree that John 6: 22-59 (Bread of Life Discourse) has an eucharistic character and resonates with the institutional narratives in the Synoptic Gospels and Paul's writings at the Banquet Lastly.
In the four Gospels, Jesus predicts that Peter will deny the knowledge of him three times before the rooster crows the next day. In Luke and John, the prophecy was made during the Supper (Luke 22:34, 22:34). In Matthew and Mark, the prophecy was made after the Supper; Jesus also predicted that all his disciples would leave him (Matthew 26: 31-34, Mark 14: 27-30). The Gospel of John gives the only record of Jesus who washed the feet of his disciples after the meal. John also included a long sermon by Jesus, preparing his disciples (now without Judas) for his departure. Chapters 14-17 The Gospel of John is known as the Discourse of Farewell and is an important source of Christological content.
Suffering in the Garden, betrayal, and arrest
In the Synoptics, Jesus and his disciples went to the Garden of Gethsemane, where Jesus prayed to be saved from the coming trials. Then Judas came with an armed gang, sent by chief priests, scribes and elders. He kissed Jesus to identify him to the crowd, who then arrested Jesus. In an attempt to stop them, an unnamed disciple of Jesus used a sword to cut off a man's ears in the crowd. After Jesus' arrest, his disciples were hiding, and Peter, when asked, denied three times to know Jesus. After the third rejection, Peter heard the rooster crow and recall the prophecy of Jesus about his denial. Peter then wept bitterly.
In John (18: 1-11), Jesus did not pray to avoid His crucifixion, for the Gospels depict that he was hardly touched by such human weaknesses. The men who arrested him were Roman soldiers and guardians of the Temple. Instead of being betrayed by a kiss, Jesus proclaimed his identity, and when he did so, the soldiers and officers fell to the ground. The Gospels identify Peter as a disciple with a sword, and Jesus rebuked him for it.
Trial Exam by the Sanhedrin, Herod, and Pilate
After his arrest, Jesus was taken to the Sanhedrin, a Jewish judicial body. The Gospel record differs in the details of the trial. In Matthew 26:57, Mark 14:53 and Luke 22:54, Jesus was taken to the home of the high priest, Caiaphas, where he was mocked and beaten that night. Early the following morning, the chief priests and the scribes took Jesus into their councils. John 18: 12-14 states that Jesus was first taken to Annas, Caiaphas's father-in-law, and then to the high priest.
During the trial Jesus spoke very little, there was no defense, and gave very rare and indirect answers to the priests' questions, prompting an officer to slap him. In Matthew 26:62 Jesus' inability makes Caiaphas ask him, "Do you have no answer?" In Mark 14:61, the high priest then asked Jesus, "Are you the Messiah, the Son of the Blessed One?" Jesus answered, "I am", and then predicted the coming of the Son of Man. This provoked Caiaphas to tear his own cloak in anger and accuse Jesus of blasphemy. In Matthew and Luke, Jesus' answer is more ambiguous: in Matthew 26:64 he replied, "You have said so," and in Luke 22:70 he says, "You say that I am."
The elders of the Jews took Jesus to Pilate's Court and asked the Roman governor, Pontius Pilate, to judge and condemn Jesus, accusing him of claiming to be the King of the Jews. The use of the word "king" is the center of discussion between Jesus and Pilate. In John 18:36 Jesus declares, "My kingdom is not of this world", but he does not firmly refuse to become King of the Jews. In Luke 23: 7-15 Pilate realized that Jesus was a Galilean, and thus under the jurisdiction of Herod Antipas, the Tetrarch of Galilee and Perea. Pilate sent Jesus to Herod to stand trial, but Jesus said almost nothing in response to Herod's question. Herod and his soldiers mocked Jesus, dressed in expensive robes to make him look like a king, and returned him to Pilate, who then called the Jewish elders and announced that he "did not find this man guilty".
Observing the custom of the Passover at that time, Pilate allowed a prisoner chosen by the people to be freed. He gives the people of choice between Jesus and a murderer called Barabbas (Barr) Hebrew text -> Bar - abbÃÆ' Â ¢ , "son of the father", from the common name given abba : 'father'). Persuasioned by the elders (Matthew 27:20), the mob chose to free Barabbas and crucify Jesus. Pilate wrote a sign in Hebrew, Latin, and Greek which reads "Jesus of Nazareth, King of the Jews" (abbreviated as INRI in depiction) to be affixed to the cross of Jesus (John 19: 19-20), then tarnished Jesus and sent him to crucified. The soldiers put the Crown of Duri on the head of Jesus and taunted him as King of the Jews. They beat and taunted him before taking him to Calvary, also called Golgotha, for the crucifixion.
Crucifixion and tomb
The crucifixion of Jesus is described in the four canonical Gospels. After the temptation, Jesus was taken to Calvary carrying his cross; a route traditionally considered to be known as Via Dolorosa. The three Synoptic Gospels show that Simon of Cyrene helped him, who had been forced by the Romans to do so. In Luke 23: 27-28 Jesus told the women in many people who followed him not to cry for him but for themselves and their children. At Calvary, Jesus offers a herb that is usually offered as a painkiller. According to Matthew and Mark, he refused.
The soldiers then crucified Jesus and cast lots for his clothes. Above Jesus' head on the cross is the writings of Pilate, "Jesus of Nazareth, King of the Jews." Soldiers and passers-by taunted him. Two thieves who were punished were crucified with Jesus. In Matthew and Mark, the two thieves mocked Jesus. In Luke, one of them rebuked Jesus, while the other defended him. Jesus said the last: "today you will be with me in paradise" (Luke 23:43). In John, Mary, the mother of Jesus, and the beloved disciple are at the crucifixion. Jesus told his beloved disciple to take his mother (John 19: 26-27).
The Roman soldiers broke two thieves' feet (a procedure designed to speed up death in crucifixion), but they did not destroy Jesus, because he was dead (John 19:33). In John 19:34, a soldier stabbed Jesus side with a spear, and blood and water flowed out. In the Synoptic, when Jesus died, thick curtains in the Temple were torn. In Matthew 27: 51-54, the earthquake destroyed an open grave. In Matthew and Mark, feared by these events, a Roman officer declared that Jesus was the Son of God.
On the same day, Joseph of Arimathea, with Pilate's permission and with the help of Nicodemus, removed Jesus' body from the cross, wrapped it in a clean cloth, and buried it in his newly carved stone tomb. In Matthew 27: 62-66, the next day the Jewish chief priests asked Pilate to have the tomb secured, and with Pilate's permission, the priests placed the seal on the boulder covering the entrance.
Awakening and Increase
Mary Magdalene (alone in John, but accompanied by another woman in Sinoptic) went to the tomb of Jesus on Sunday morning and was surprised to find the place empty. Although Jesus taught, the disciples did not understand that Jesus would rise again.
- In Matthew, there are guards in the tomb. An angel descended from heaven, and opened the tomb. The guards unconscious. Jesus appeared to Mary Magdalene and "another Mary" after they visited the tomb. Then Jesus appeared to the eleven disciples left in Galilee and commissioned them to baptize all nations in the name of Father, Son and Holy Spirit.
- In Markus, Salome and Mary, the mother of James with Mary Magdalene (Mark 16: 1). In the tomb, a young man with a white robe (angel) told them that Jesus would meet his disciples in Galilee, as he had told them (referring to Mark 14:28).
- In Luke, Mary and other women met two angels in the tomb, but the eleven disciples did not believe their story (Luke 25: 1-12). Jesus appeared to two of his followers at Emmaus. He also made an appearance for Peter. Jesus then appeared on the same day to his disciples in Jerusalem (Luke 24: 13-43). Although he appeared and disappeared mysteriously, he also ate and allowed them to touch him to prove that he was not a spirit. He repeated his commands to bring his teachings to all nations (Luke 24:51).
- In John, Mary was alone at first, but Peter and his beloved disciple came and saw the tomb too. Jesus then appeared to Mary in the tomb. He then appeared to the disciples, breathed on them, and gave them the power to forgive and defend sin. During his second visit to the disciples, he proved to the dubious disciple ("Regret Thomas") that he was meat and blood. The disciples returned to Galilee, where Jesus appeared again. He performed miracles known as the capture of 153 fish in the Sea of ​​Galilee, after which Jesus pushed Peter to serve his followers.
Jesus' ascension to Heaven is described in Luke 24: 50-53, Acts 1: 1-11 and mentioned in 1 Timothy 3:16. In the Acts of the Apostles, forty days after the Resurrection, when the disciples saw, "he was taken up, and the cloud took him out of their sight". 1 Peter 3:22 states that Jesus "went to heaven and was at the right hand of God".
The Acts of the Apostles describes some of Jesus' apparitions after his Ascension. In Acts 7:55, Stephen looked to heaven and saw "Jesus standing at the right hand of God" just before his death. On the road to Damascus, the Apostle Paul was converted to Christianity after seeing a blinding light and hearing a voice saying, "I am Jesus, whom ye persecute" (Acts 9: 5). In Acts 9: 10-18, Jesus commanded Ananias of Damascus in a vision to heal Paul. The book of Revelation includes the revelation of Jesus concerning the last days.
Early Christianity
After the life of Jesus, his followers, as described in the first chapters of Acts, are all Jews either through birth or repentance, where the biblical term "proselyte" is used, and referred by historians as Jewish Christians. The earliest gospel messages were scattered orally, probably in Aramaic, but almost immediately in Greek. The New Testament Stories of the Apostles and Epistles to the Galatians note that the first Christian community was centered in Jerusalem and its leaders included Peter, James, the brother of Jesus, and John the Apostle.
After the conversion of the Apostle Paul, he claimed the title "Apostle to the Gentiles". Paul's influence on Christian thought is said to be more significant than any other New Testament writer. At the end of the 1st century, Christianity began to be recognized internally and externally as a separate religion from Judaism which itself was perfected and developed further in the centuries after the destruction of the Second Temple.
Many quotes in the New Testament and other Christian writings in the first centuries show that early Christians generally use and respect the Hebrew Bible (Tanakh) as religious texts, mostly in Greek translations (Septuaginta) or Aramaic (Targum).
The early Christians wrote many religious works, including those included in the canon of the New Testament. The canonical texts, which have been the main sources used by historians to try to understand the history of Jesus and the sacred texts in Christianity, may be written between 50 and 120 AD.
Historical view
Prior to the Enlightenment, the gospels are usually regarded as accurate historical records, but since then scholars have emerged that question the reliability of the gospels and illustrate the differences between Jesus described in the Gospels and Jesus in history. Since the 18th century, three separate scientific searches for the historical Jesus have taken place, each with different characteristics and based on different research criteria, which are often developed during searches that apply them. Despite the widespread scientific consensus of Jesus' existence, and the basic consensus on the outline of his life, the portrait of Jesus built by various scholars is often different from each other, and from the images depicted in the Gospel narratives.
The approach to the historical reconstruction of the life of Jesus has varied from the "maximum" approach of the nineteenth century, where Gospel stories are accepted as reliable evidence wherever possible, with a "minimalist" approach at the beginning of the 20th century, there is nothing about Jesus being accepted as history. In the 1950s, as the second quest for the historical Jesus grew faster, the minimalist approach faded, and in the 21st century, a minimalist like Price was a very small minority. Although belief in Gospel inerrancy can not be supported historically, many scholars since the 1980s have argued that, apart from some historically considered facts, some other elements of Jesus' life are "historically possible". Modern scientific research on the history of Jesus thus focuses on identifying the most likely elements.
Judea and Galilee in the 1st century
At 6 AD, Judea, Idumea, and Samaria were transformed from the kingdom of the client of the Roman Empire into an imperial province, also called Judea. A Roman prefect, instead of the king of clients, ruled the land. The prefect ruled from Caesarea Maritima, leaving Jerusalem to be run by the High Priest of Israel. As an exception, prefects come to Jerusalem during religious festivals, when religious and patriotic enthusiasm sometimes inspires riot or rebellion. Gentile land surrounds Jewish territories in Judea and Galilee, but Roman law and practice allow Jews to remain separated legally and culturally. Galilee proved to be prosperous, and poverty was limited enough not to threaten the social fabric.
This is the era of Hellenistic Judaism, which combines Jewish religious traditions with elements of Hellenistic Greek culture. Until the fall of the Roman Empire and the conquest of Muslims in the Eastern Mediterranean, the main centers of Hellenistic Judaism were Alexandria (Egypt) and Antioch (now Southern Turkey), the two main Greek cities of the Middle East and North Africa, both established at the end of the 4th century BC in behind the conquest of Alexander the Great. Hellenistic Judaism also existed in Jerusalem during the Second Temple Period, where there was a conflict between Hellenist and traditionalist (sometimes called Judaizers). The Hebrew Bible is translated from the Hebrew Scriptures and Biblical Aramaic to Jewish Coins Æ' Greek; The Targum translation to Aramaic was also produced during this era, either because of the declining knowledge of Hebrew.
Jews base their faith and religious practices on the Torah, five books are said to have been given by God to Moses. The leading three religious parties are Pharisees, Eseni, and Sadducees. Together, these parties only represent a small proportion of the population. Most Jews look forward to a time that God will liberate them from their disbelievers, perhaps through the war against the Romans.
Source
New Testament scholars face a formidable challenge when they analyze the canonical gospels. The Gospels are not biographies in the modern sense, and the author explains the theological significance of Jesus and tells his public ministry while neglecting many details of his life. Reports of supernatural events related to Jesus' death and resurrection make the challenge even more difficult. Scholars regard the Gospel as a source of information compromised because the writers seek to glorify Jesus. Yet, the sources for the life of Jesus are better than the sources that scholars have for the life of Alexander the Great. Scholars use a number of criteria, such as independent attestation criteria, coherence criteria, and discontinuity criteria to assess the historicity of an event. The historicity of an event also depends on the reliability of the source; indeed, the Gospels are not independent or consistent records of the life of Jesus. Mark, most probably the earliest written gospel, has been considered for the most historically accurate few decades. John, the last written Gospel, is very different from the Synoptic Gospels, and thus is generally regarded as less reliable, although more and more scholars now also recognize that it may contain the core of older matter as historically valuable as the Synoptic tradition or even more.
The non-canonical Gospel of Thomas may be an independent witness to the many parables and words of Jesus. For example, Thomas asserts that Jesus blesses the poor and that this proverb circulates independently before being combined with similar utterances in the source of Q. Other non-canonical Christian texts may also have value for historical Jesus research.
Early non-Christian sources that prove the historical existence of Jesus include the works of the historians Josephus and Tacitus. The Josephus learner Louis Feldman has stated that "little doubts the authenticity" of Josephus's reference to Jesus in book 20 of the Antiquities of the Jews, and that is only debated by a small number of scholars. Tacitus refers to Christ and his execution by Pilate in his 15th Annals book. Scholars have generally considered Tacitus's reference to Jesus' execution to be authentic and historically valuable as an independent Roman source.
Non-Christian sources are valuable in two ways. First, they show that even neutral or hostile parties never show any doubt that Jesus really exists. Second, they present a rough picture of Jesus that matches those found in Christian sources: that Jesus was a teacher, had a reputation as a worker of miracles, had a brother of James, and died violently.
Archeology helps scientists better understand the social world of Jesus. Recent archaeological work, for example, shows that Capernaum, an important city in Jesus' ministry, is poor and small, even without forums or agora. This archaeological discovery fits perfectly with the scientific view that Jesus advocated mutual sharing among the poor in Galilee.
Chronology
Jesus was a Galilean Jew, born early in the 1st century, who died at 30 or 33 CE in Judea. The general scientific consensus is that Jesus is a contemporary of John the Baptist and crucified by the Roman Governor Pontius Pilate, who holds positions from 26 to 36 AD.
The Gospels offer some clues about the year of Jesus' birth. Matthew 2: 1 attributes the birth of Jesus to the reign of Herod the Great, who died about 4 BC, and Luke 1: 5 mentions that Herod was on the throne shortly before the birth of Jesus, although it also attributed the birth to the Quirinius Census that took place ten years later. Luke 3:23 states that Jesus was "about thirty years" at the beginning of his ministry, which according to Acts 10: 37-38 preceded by the ministry of John the Baptist, recorded in Luke 3: 1-2 has begun. in the 15th year of the reign of Tiberius (28 or 29 AD). By compiling the Gospel accounts with historical data and using various other methods, most scholars arrive at birth dates from 6 to 4 BC for Jesus, but some propose estimates that are within a wider range.
The years of Jesus' ministry have been estimated using several different approaches. One of them applies the references in Luke 3: 1-2, Acts 10: 37-38 and the date of Tiberius's reign, which is well known, to give a date of about 28-29 AD for the commencement of Jesus' ministry. Another approach uses a statement of the temple in John 2: 13-20, which asserts that the temple in Jerusalem in the 46th year of its construction at the beginning of Jesus' ministry, together with Josephus's statement that the reconstruction of the temple was begun by Herod the Great in the 18th year his reign, to estimate the date of about 27-29 AD. The next method uses the date of John the Baptist's death and the marriage of Herod Antipas with Herodias, based on the writings of Josephus, and relates them to Matthew 14: 4 and Mark 6:18. Given that most scholars dating Herod and Herodias marriages as AD 28-35, this resulted in dates of about 28-29 AD.
A number of approaches have been used to estimate the year of Jesus' crucifixion. Most scholars agree that he died at 30 or 33 AD. The Gospels state that the event occurred during Pilate prefecture, Roman governor of Judea from 26 to 36 AD. The date for Paul's conversion (estimated 33-36 AD) acts as the upper limit for the date of the Crucifixion. The dates for Paul's conversion and ministry can be determined by analyzing the letters of Paul and the Acts of the Apostles. Astronomers have tried to estimate the exact date of the Crucifixion by analyzing the motion of the moon and calculating the historic date of Easter, a festival based on the lunisolar Hebrew calendar. The most widely accepted dates coming from this method are 7 April, 30 M, and 3 April, 33 M (both are Julian).
Event history
Scholars have reached a limited consensus on the fundamentals of Jesus' life.
Family
Many scholars agree that Joseph, Jesus' father, died when Jesus began his ministry. Joseph is not mentioned at all in the Gospel during Jesus' ministry. Joseph's death will explain why in Mark 6: 3, Jesus' neighbor calls Jesus "the son of Mary" (the son is usually identified by their father).
According to Theissen and Merz, it is common for great charismatic leaders, such as Jesus, to quarrel with their ordinary families. In Mark, the family of Jesus came to fetch him, afraid that he was mad (Mark 3: 20-34), and this story may be historical because the early Christians would not have created it. After Jesus' death, many members of his family joined the Christian movement. Jesus' brother, James, became the leader of the Jerusalem Church.
GÃÆ' Â © za Vermes says that the virgin birth doctrine of Jesus comes from the theological development and not from historical events. Despite the general view that the authors of the Synoptic Gospels are attracting one another (the so-called synoptic problems), other scholars consider it significant that the virgin birth is proved by two separate Gospels, Matthew and Luke.
According to E. P. Sanders, the birth narratives in Matthew and Luke are the most obvious cases of discovery in the gospel story of Jesus' life. Both stories gave birth to Jesus in Bethlehem, in accordance with the history of the Jewish rescue, and both raised him in Nazareth. But Sanders points out that both Gospels report very different and irreconcilable explanations of how it happened. Luke's account of the census in which everyone returns to his ancestral city does not make sense. Matthew's note makes more sense, but the story is read as if it were created to identify Jesus like the new Moses, and the historian Josephus reports Herod the Great's brutality without ever mentioning that he slaughtered little boys.
Sanders says that the genealogy of Jesus is not based on historical information but on the writer's desire to show that Jesus is the universal Jewish savior. However, once the virgin birth doctrine becomes established, it replaces the previous tradition that he was descended from David through Joseph. Luke reports that Jesus is the blood relation of John the Baptist, but scholars generally assume this relationship was created.
Baptism
Most modern scholars regard the baptism of Jesus as a definite historical fact, together with His crucifixion. Theologian James D. G. Dunn states that their "almost universal command of approval" and "very high rank on" is almost impossible to doubt or deny "the scale of historical facts" that they often serve as a starting point for studying the history of Jesus. Scholars add the criteria of shame, saying that early Christians would not create baptism that might imply that Jesus committed sin and wanted to repent. According to Theissen and Merz, Jesus was inspired by John the Baptist and took over from him many elements of his teaching.
Ministry of Galilee
Most scholars contend that Jesus lived in Galilee and Judea and did not preach or study elsewhere. They agreed that Jesus argued with the Jewish authorities about God's problems, performed some healing, taught in parables and gathered followers. The Jewish critics of Jesus considered his ministry embarrassing because he feasted with sinners, mingled with women, and allowed his followers to pluck wheat on the Sabbath. According to Sanders, it does not make sense that a dispute over how to interpret the Law of Moses and the Sabbath would cause the Jewish authorities to want Jesus killed.
According to Ehrman, Jesus taught that the coming kingdom is the proper focus of everyone, not anything in this life. He taught about the Jewish Law, looking for real meaning, sometimes contrary to other traditions. Jesus puts love in the center of the Law, and following the Law is apocalyptic. Its ethical teaching demands forgiveness, not judging others, loving the enemy, and caring for the poor. Funk and Hoover note that the characteristic of Jesus is a paradoxical or shocking phrase, such as advising someone, when slapping cheeks, to offer the other cheek to be beaten as well (Luke 6:29).
The Gospels describe the teachings of Jesus in well-defined sessions, such as Matthew's Sermon on the Mount or Luke's Parallel Sermon on the Plain. According to Gerd Theissen and Annette Merz, these teaching sessions included authentic teachings of Jesus, but they were created by each evangelist to frame these teachings, which were originally recorded without context. While the miracles of Jesus fit in the social context of ancient times, he defined them differently. First, he connects them with the faith of the healed. Second, he connects them with end-time prophecies.
Jesus chose twelve ("Twelve"), proved to be an apocalyptic message. The Third Synoptics mention the Twelve, although the names in Luke's list differ from that found in Markus and Matthew, indicating that Christians are not sure who all the disciples are. The 12 pupils may represent twelve native tribes of Israel, which will be restored after God's rule is set. Students are reportedly intended to be the rulers of the tribes in the coming Kingdom (Matthew 19:28, Luke 22:30). According to Bart Ehrman, the promise of Jesus that the Twelve would reign is history, because the Twelve included Judas Iscariot. In Ehrman's point of view, there is no Christian who creates the line of Jesus, prompting the government to betray the disciple. In Markus, students play any role other than the negative ones. While others sometimes responded to Jesus with complete faith, his disciples were confused and hesitant. They serve as a foil to Jesus and other characters. The failure of the disciples may be exaggerated in Markus, and the disciples show better in Matthew and Luke.
Sanders says that Jesus' mission is not about repentance, although he admits that this opinion is unpopular. He argues that repentance emerges as a powerful theme only in Luke, that repentance is the message of John the Baptist, and that Jesus' ministry will not be embarrassing if the sinners he eats together have repented. According to Theissen and Merz, Jesus teaches that God generously gives people the opportunity to repent.
Role
Jesus teaches that an apocalyptic figure, "Son of Man," will soon come with a cloud of glory to gather the elect or chosen (Mark 13: 24-27, Matthew 24: 29-31, Luke 21: 25-28). He calls himself a "human son" in the everyday sense of "a person", but the scholars do not know whether he also means himself when he refers to the heavenly "Son of Man". The apostle Paul and other early Christians interpreted the "Son of Man" as the risen Jesus.
The title of Christ, or Messiah, shows that Jesus' followers
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