This article is about Jesus of Nazareth. For other uses see Jesus (disambiguation). Jesus Jesus as Good Shepherd (stained glass at St John's Ashfield). Born 72 BC/BCE1 Bethlehem Judea Roman Empire (traditional); Nazareth Galilee (modern critical scholarship)2 Died 3036 AD/CE34567 Calvary Judea Roman Empire (according to the New Testament he rose on the third day after his death.) Cause of death Crucifixion Resting place Traditionally and temporarily a garden tomb in Jerusalem8 Nationality Israelite Ethnicity Jewish Home town Nazareth Galilee Roman Empire Parents

Father: (Christian view) God through virginal conception; (Islamic view) virginal conception; Mother: Mary; Adoptive father: Joseph

Jesus of Nazareth (72 BC/BCE  3036 AD/CE) commonly referred to as Jesus Christ or simply as Jesus or Christ is the central figure of Christianity. Most Christian denominations venerate him as God the Son incarnated and believe that he rose from the dead after being crucified.910 The principal sources of information regarding Jesus are the four canonical gospels11 and most critical scholars find them useful for reconstructing Jesus' life and teachings.12131415 Some scholars believe apocryphal texts such as the Gospel of Thomas and the Gospel of the Hebrews are also relevant.16

Most critical historians agree that Jesus was a Jew who was regarded as a teacher and healer that he was baptized by John the Baptist and was crucified in Jerusalem on the orders of the Roman Prefect of Judaea Pontius Pilate on the charge of sedition against the Roman Empire.17 Critical Biblical scholars and historians have offered competing descriptions of Jesus as a self-described Messiah as the leader of an apocalyptic movement as an itinerant sage as a charismatic healer and as the founder of an independent religious movement. Most contemporary scholars of the historical Jesus consider him to have been an independent charismatic founder of a Jewish restoration movement anticipating a future apocalypse.18 Progressive scholars however contend that Jesus' "Kingdom of God" meant radical personal and social transformation instead of a future apocalypse.18

Christians traditionally believe that Jesus was born of a virgin10:52932 performed miracles10:35859 founded the Church rose from the dead and ascended into heaven10:61620 from which he will return.10:1091109 The majority of Christians worship Jesus as the incarnation of God the Son one of three divine persons of a Trinity. A few Christian groups however reject Trinitarianism wholly or partly believing it to be non-scriptural.1920 Most Christian scholars today present Jesus as the awaited Messiah promised in the Old Testament and as God21 arguing that he fulfilled many Messianic prophecies of the Old Testament.22

Judaism rejects assertions that Jesus was the awaited Messiah arguing that he did not fulfill the Messianic prophecies in the Tanakh.23 In Islam Jesus (Arabic: or commonly transliterated as Isa or Yas respectively) is considered one of God's important prophets2425 a bringer of scripture and the product of a virgin birth; but did not experience a crucifixion.26 Islam and the Bah' Faith use the title "Messiah" for Jesus2728 but do not teach that he was God incarnate. Contents 1 Etymology of name 2 Chronology 2.1 Possible year of birth 2.2 Possible dates of ministry 2.3 Possible year and place of death 3 Life and teachings in the New Testament 3.1 Similarities and differences among the Gospels 3.2 Genealogy and Nativity 3.2.1 Genealogy 3.2.2 Nativity 3.3 Early life and profession 3.4 Baptism and temptation 3.5 Ministry 3.5.1 Jesus purpose 3.5.2 Duration and location 3.5.3 Disciples 3.5.4 Teachings and preachings 3.5.5 Outreach to outsiders 3.5.6 Transfiguration and Jesus' divine role 3.6 Betrayal arrest trial and death 3.6.1 In Jerusalem 3.6.2 Last Supper 3.6.3 Agony in the Garden betrayal and arrest 3.6.4 Trials by the Sanhedrin Herod and Pilate 3.6.5 Crucifixion and burial 3.7 Resurrection and ascension 3.8 Title attributions 4 Historical views 4.1 Constructing a historical view 4.2 Descriptions 4.2.1 Baptism by John the Baptist 4.2.2 Teaching 4.2.3 Crucifixion 4.3 Jewish religious movements in Jesus' day 4.4 Higher criticism and Christian scripture 4.4.1 Textual criticism 4.5 Mythical view 5 Religious perspectives 5.1 Christian views 5.2 Jewish views 5.3 Islamic views 5.3.1 Ahmadiyya views 5.4 Bah' views 5.5 Buddhist views 5.6 Hindu views 5.7 Other views 6 See also 7 Notes 8 References 9 External links Etymology of name Further information: Jesus (name) Holy Name of Jesus Yeshua (name) and Messiah

Jesus (pronounced /dizs/) is a transliteration occurring in a number of languages and based on the Latin Iesus of the Greek (Isos) itself a Hellenisation of the Hebrew (Yhu Joshua) or Hebrew-Aramaic (Y).meaning "Yahweh delivers (or rescues)".2930

The etymology of the name Jesus is generally explained as "God's salvation" usually expressed as "Yahweh saves"313233 "Yahweh is salvation"3435 and at times as "Jehovah is salvation".36 The name Jesus appears to have been in use in Judaea at the time of the birth of Jesus.3637 And Philo's reference (Mutatione Nominum item 121) indicates that the etymology of Joshua was known outside Judaea at the time.38

In the New Testament in Luke 1:26-33 the angel Gabriel tells Mary to name her child Jesus and in Matthew 1:21 an angel tells Joseph to name the child Jesus. The statement in Matthew 1:21 "you shall call his name Jesus for he will save his people from their sins" associates salvific attributes to the name Jesus in Christian theology.3940

"Christ" (pronounced /krast/) is derived from the Greek (Khrists) meaning "the anointed one" a translation of the Hebrew (Ma) usually transliterated into English as Messiah.4142 In the Septuagint version of the Hebrew Bible (written well over a century before the time of Jesus) the word Christ was used to translate into Greek the Hebrew word Ma.43 In Matthew 16:16 Apostle Peter's profession: "You are the Christ" identifies Jesus as the Messiah.44 In post-biblical usage Christ became a name one part of the name "Jesus Christ" but originally it was a title (the Messiah) and not a name.45 Chronology Main article: Chronology of Jesus Judea and Galilee at the time of Jesus Although a few scholars have questioned the existence of Jesus as an actual historical figure46 most scholars involved with historical Jesus research believe his existence can be established using documentary and other evidence.474849505152 As discussed in the sections immediately below the estimation of the year of death of Jesus places his lifespan around the beginning of the first century AD/CE in the geographic region of Roman Judaea.5354555657 The New Testament also refers to the Sea of Galilee which is about 75 miles north of Jerusalem.58 Roman involvement in Judaea began around 63 BC/BCE and by 6 AD/CE Judaea had become a Roman province.59 From 26-37 AD/CE Pontius Pilate was the governor of Roman Judaea.60 In this time period although Roman Judaea was strategically positioned between Asia and Africa it was not viewed as a critically important province by the Romans.6162 The Romans were highly tolerant of other religions and allowed the local populations such as the Jews to practice their own faiths.59 Possible year of birth Further information: Anno Domini Common Era and Year zero Two independent approaches have been used to estimate the year of the birth of Jesus one by analyzing the Nativity accounts in the Gospels of Luke and Matthew along with other historical data the other by working backwards from the estimation of the start of the ministry of Jesus as also discussed in the section below.563 In their Nativity accounts both the Gospels of Luke and Matthew associate the birth of Jesus with the reign of Herod the Great who is generally believed to have died around 4 BC/BCE.6364 Matthew 2:1 states that: "Jesus was born in Bethlehem of Judaea in the days of Herod the king" and Luke 1:5 mentions the reign of Herod shortly before the birth of Jesus.63 Matthew also suggests that Jesus may have been as much as two years old at the time of the visit of the Magi and hence even older at the time of Herod's death.65 But the author of Luke also describes the birth as taking place during the first census of the Roman provinces of Syria and Iudaea which is generally believed to have occurred in 6 AD/CE.66 Most scholars generally assume a date of birth between 6 and 4 BC/BCE.67 Other scholars assume that Jesus was born sometime between 72 BC/BCE.6869707172 The year of birth of Jesus has also been estimated in a manner that is independent of the Nativity accounts by using information in the Gospel of John to work backwards from the statement in Luke 3:23 that Jesus was "about 30 years of age" at the start of his ministry.53 As discussed in the section below by combining information from John 2:13 and John 2:20 with the writings of Josephus it has been estimated that around 27-29 AD/CE Jesus was "about thirty years of age".7374 Some scholars thus estimate the year 28 AD/CE to be roughly the 32nd birthday of Jesus and the birth year of Jesus to be around 6-4 BC/BCE.5375 However the common Gregorian calendar method for numbering years in which the current year is 2011 is based on the decision of a monk Dionysius in the six century to count the years from a point of reference (namely Jesus birth) which he placed sometime between 2 BC/BCE and 1 AD/CE.76 Although Christian feasts related to the Nativity have had specific dates (e.g. December 25 for Christmas) there is no historical evidence for the exact day or month of the birth of Jesus.777879 Possible dates of ministry Israel Museum model of Herod's Temple referred to in John 2:13. There have been different approaches to estimating the date of the start of the ministry of Jesus.3737480 One approach based on combining information from the Gospel of Luke with historical data about Emperor Tiberius yields a date around 28-29 AD/CE while a second independent approach based on statements in the Gospel of John along with historical information from Josephus about the Temple in Jerusalem leads to a date around 27-29 AD/CE.57374818283 The estimation of the date based on the Gospel of Luke relies on the statement in Luke 3:1-2 that the ministry of John the Baptist which preceded that of Jesus began "in the fifteenth year of the reign of Tiberius Caesar".73 Given that Tiberius began his reign in 14 AD/CE this yields a date about 28-29 AD/CE.373758485 The estimation of the date based on the Gospel of John uses the statements in John 2:13 that Jesus went to the Temple in Jerusalem around the start of his ministry and in John 2:20 that "Forty and six years was this temple in building" at that time.573 According to Josephus (Ant 15.380) the temple reconstruction was started by Herod the Great in the 15th-18th year of his reign at about the time that Augustus arrived in Syria (Ant 15.354).3738687 Temple expansion and reconstruction was ongoing and it was in constant reconstruction until it was destroyed in 70 AD/CE by the Romans.88 Given that it took 46 years of construction the Temple visit in the Gospel of John has been estimated at around 27-29 AD/CE.57381828389 Luke 3:23 states that at the start of his ministry Jesus was "about 30 years of age" but the other Gospels do not mention a specific age. However in John 8:57 the Jews exclaimed to Jesus: "Thou art not yet fifty years old and hast thou seen Abraham" suggesting that he was much less than 50 years old during his ministry.5 The length of the ministry is subject to debate based on the fact that the Synoptic Gospels mention only one passover during Jesus' ministry often interpreted as implying that the ministry lasted approximately one year whereas the Gospel of John records multiple passovers implying that his ministry may have lasted at least three years.539091 Possible year and place of death A 1466 copy of Antiquities of the Jews A number of approaches have been used to estimate the year of the death of Jesus including information from the Canonical Gospels the chronology of the life of Paul the Apostle in the New Testament correlated with historical events as well as different astronomical models as discussed below. All four canonical Gospels report that Jesus was crucified in Calvary during the prefecture of Pontius Pilate the Roman prefect who governed Judaea from 26 to 36 AD/CE. The late 1st century Jewish historian Josephus53 writing in Antiquities of the Jews (c. 93 AD/CE) and the early 2nd century Roman historian Tacitus54 writing in The Annals (c. 116 AD/CE) also state that Pilate ordered the execution of Jesus though each writer gives him the title of "procurator" instead of prefect.55 The estimation of the date of the conversion of Paul places the death of Jesus before this conversion which is estimated at around 33-36 AD/CE.49293 (Also see the estimation of the start of Jesus' ministry as a few years before this date above). The estimation of the year of Paul's conversion relies on a series of calculations working backwards from the well established date of his trial before Gallio in Achaea Greece (Acts 18:12-17) around 51-52 AD/CE the meeting of Priscilla and Aquila which were expelled from Rome about 49 AD/CE and the 14-year period before returning to Jerusalem in Galatians 2:1.49293 The remaining period is generally accounted for by Paul's missions (at times with Barnabas) such as those in Acts 11:25-26 and 2 Corinthians 11:23-33 resulting in the 33-36 AD/CE estimate.49293 For centuries astronomers and scientists have used diverse computational methods to estimate the date of crucifixion Isaac Newton being one of the first cases.56 Newton's method relied on the relative visibility of the crescent of the new moon and he suggested the date as Friday April 23 34 AD/CE.94 In 1990 astronomer Bradley E. Schaefer computed the date as Friday April 3 33 AD/CE.95 In 1991 John Pratt stated that Newton's method was sound but included a minor error at the end. Pratt suggested the year 33 AD/CE as the answer.56 Using the completely different approach of a lunar eclipse model Humphreys and Waddington arrived at the conclusion that Friday April 3 33 AD/CE was the date of the crucifixion.5796 Life and teachings in the New Testament Main article: The life of Jesus in the New Testament The four canonical gospels Matthew Mark Luke and John are the main sources for the biography of Jesus life; nevertheless these Gospels were written with the intention of glorifying Jesus and are not strictly biographical in nature.97 For example the Gospels primarily characterize Jesus as the Messiah: he performs miracles and is often described as having a very close relationship to the Jewish God  the phrase Son of God is attributed to Jesus at least once in each Gospel.Lk 1:35Mt 16:16Mk 1:1Jn. 3:18 The Gospels (especially Matthew) present Jesus birth life death and resurrection as fulfillment of prophecies found in the Hebrew Bible (e.g. the virgin birth the flight into Egypt Immanuel from Isaiah 7:14 and the suffering servant).98 Critical scholars use information about Jesus life and ministry in the Synoptic Gospels while interpreting the miraculous and theological content in light of what is known of Jewish beliefs at the time.99 Similarities and differences among the Gospels Further information: Gospel harmony and Historical reliability of the Gospels Three of the four Gospels Matthew Mark and Luke are known as the Synoptic Gospels because they display a high degree of similarity in content narrative arrangement language and sentence and paragraph structures. These Gospels are also considered to share the same point of view.100 The fourth canonical Gospel John differs greatly from these three as do the Apocryphal gospels. The gospel of John is not a biography of Jesus but a theological presentation of him as the divine Logos.101 To combine these four stories into one story is tantamount to creating a fifth story one different from each original.102 Numerous scholars see the gospels as blending together to give a comprehensive picture of Jesus teaching and ministry.103 104 105 According to the two-source hypothesis Mark was a source for Matthew and Luke both of whom also independently used a now lost sayings source called the Q Gospel. Mark defined the sequence of events from Jesus' baptism to the empty tomb and included parables of the Kingdom of God.106 Nativity Baptism Temptation Disciples & Apostles Ministry Brooklyn Museum Jesus Sits by the Seashore and Preaches (Jsus s'assied au bord de la mer et prche) - James Tissot.jpg Teachings & Sermons Parables Miracles Last Supper & Betrayal Passion & Crucifixion Resurrection & Appearances Ascension Genealogy and Nativity Major events in Jesus' life from the Gospels Nativity of Jesus Baptism Temptation Ministry Commissioning Apostles and Disciples Sermon on the Mount Miracles Rejection Transfiguration Evangelical counsels Entering Jerusalem Cursing the Fig Tree The Temple Incident Giving the Great Commandment Second Coming Prophecy Promising a Paraclete Anointing Last Supper The Passion: Arrest Sanhedrin Trial Pilate's Court Flagellation Crown of Thorns Via Dolorosa Crucifixion Entombment Empty tomb Resurrection appearances Giving the Great Commission Ascension This box: view talk The accounts of the genealogy and Nativity of Jesus in the New Testament appear only in the Gospel of Luke and the Gospel of Matthew. While there are documents outside of the New Testament which are more or less contemporary with Jesus and the gospels many shed no light on the more biographical aspects of his life and these two gospel accounts remain the main sources of information on the genealogy and Nativity.107108 Genealogy Main article: Genealogy of Jesus Mathew begins his gospel in 1:1 with the genealogy of Jesus and presents it before the account of the birth of Jesus while Luke discusses the genealogy in chapter 3 after the Baptism of Jesus in Luke 3:22 when the voice from Heaven addresses Jesus and identifies him as the Son of God.109 At that point Luke traces Jesus' ancestry through Adam to God.109 While Luke traces the genealogy upwards towards Adam and God Matthew traces it downwards towards Jesus.110 Both gospels state that Jesus was begotten not by Joseph but by God.111 Both accounts trace Joseph back to King David and from there to Abraham. These lists are identical between Abraham and David (except for one) but they differ almost completely between David and Joseph.112113 Matthew gives Jacob as Josephs father and Luke says Joseph was the son of Heli. Attempts at explaining the differences between the genealogies have varied in nature e.g. that Luke traces the genealogy through Mary while Matthew traces it through Joseph; or that Jacob and Heli were both fathers of Joseph one being the legal father after the death of Joseph's actual father  but there is no scholarly agreement on a resolution for the differences.114115116 Nativity Main article: Nativity of Jesus The Nativity is a prominent element of the Gospel of Luke comprises over 10% of Luke's text and is three times the length of the Nativity text in Matthew.117 Luke's Nativity account takes place mostly before the birth of Jesus and centers on Mary while Matthew's story takes place mostly after the birth of Jesus and centers on Joseph.118119120 According to Luke and Matthew Jesus was born to Joseph and Mary his betrothed in Bethlehem. Both support the doctrine of the Virgin Birth in which Jesus was miraculously conceived in his mothers womb by the Holy Spirit when his mother was still a virgin.121122123124 Luke is the only Gospel to provide an account of the birth of John the Baptist and he uses it to draw parallels between the births of John and Jesus.125 Luke relates the two birth in the visitation of Mary to Elizabeth.117 He further connects the two births by noting that Mary and Elizabeth are cousins.126 In Luke 1:31-38 Mary learns from the angel Gabriel that she will conceive and bear a child called Jesus through the action of the Holy Spirit. When Mary is due to give birth she and Joseph travel from Nazareth to Joseph's ancestral home in Bethlehem to register in the census of Quirinius. In Luke 2:1-7. Mary gives birth to Jesus and having found no place for themselves in the inn places the newborn in a manger. An angel visits the shepherds and sends them to adore the child in Luke 2:22. After presenting Jesus at the Temple Joseph and Mary return home to Nazareth.119127 The Nativity appears in chapters 1 and 2 of the Gospel of Matthew where following the bethrothal of Joseph and Mary Joseph is troubled in Matthew 1:19-20 because Mary is pregnant but in the first of Joseph's three dreams an angel assures him not be afraid to take Mary as his wife because her child was conceived by the Holy Spirit.128 In Matthew 1:1-12 the Wise Men or Magi bring gifts to the young Jesus after following a star which they believe was a sign that the King of the Jews had been born. King Herod hears of Jesus birth from the Wise Men and tries to kill him by massacring all the male children in Bethlehem under the age of two (the Massacre of the Innocents).129 Before the massacre Joseph is warned by an angel in his dream and the family flees to Egypt and remains there until Herods death after which they leave Egypt and settle in Nazareth to avoid living under the authority of Herods son and successor Archelaus.128 130 Early life and profession See also: Return of young Jesus to Nazareth In the Gospels of Luke and Matthew Jesus childhood home is identified as the town of Nazareth in Galilee. Joseph husband of Mary appears in descriptions of Jesus childhood and no mention is made of him thereafter.131 The New Testament books of Matthew Mark and Galatians mention Jesus brothers and sisters but the Greek word adelphos in these verses has also be translated as brother or kinsman.132 Luke 2:4152 includes an incident in the childhood of Jesus where he was found teaching in the temple by his parents after being lost. The Finding in the Temple is the sole event between Jesus infancy and baptism mentioned in any of the canonical Gospels. In Mark 6:3 Jesus is called a tekton ( in Greek) usually understood to mean carpenter. Matthew 13:55 says he was the son of a tekton.Mk 6:3Mt 13:5542:170 Tekton has been traditionally translated into English as "carpenter" but it is a rather general word (from the same root that leads to "technical" and "technology") that could cover makers of objects in various materials even builders.133134 Beyond the New Testament accounts the specific association of the profession of Jesus with woodworking is a constant in the traditions of the 1st and 2nd centuries and Justin Martyr (d. ca. 165) wrote that Jesus made yokes and ploughs.135 Baptism and temptation Main articles: Baptism of Jesus Temptation of Christ and John the Baptist After Temptation Jesus calls Peter and Andrew as Apostles in Matt 4:18 by Harold Copping. All the gospels report that he had become known as a religious teacher by the time he had reached his 30s. Luke says Jesus was about thirty years of age when he was baptized.Lk 3:23 All three Synoptic Gospels describe the Baptism of Jesus by John the Baptist an event which Biblical scholars describe as the beginning of Jesus public ministry. According to these accounts Jesus came to the Jordan River where John the Baptist had been preaching and baptizing people in the crowd. After Jesus was baptized and rose from the water Mark states Jesus saw the heavens being torn open and the Spirit descending on him like a dove. And a voice came from heaven You are my beloved Son; with you I am well pleased.Mk 1:1011 Mark starts his narration with Jesus baptism specifying that it is a token of repentance and for forgiveness of sins. Matthew omits this reference emphasizing Jesus superiority to John.136137 Matthew describes John as initially hesitant to comply with Jesus request for John to baptize him stating that it was Jesus who should baptize him. Jesus persisted It is proper for us to do this to fulfill all righteousness.Mt 3:15 In Matthew Gods public dedication informs the reader that Jesus has become Gods anointed (Christ).136 Following his baptism Jesus was led into the desert by God where he fasted for forty days and forty nights.Mt 4:12 During this time the Devil appeared to him and tempted Jesus three times. Each time Jesus refused temptation with a quotation of scripture from the Book of Deuteronomy. The Devil departed and angels came and brought nourishment to Jesus.138 The Gospel of John does not describe Jesus' baptism11139 or the subsequent Temptation but it does attest that Jesus is the very one about whom John the Baptist had been preachingthe Son of God. The Baptist twice declares Jesus to be the Lamb of God a term found nowhere else in the Gospels. John also emphasizes Jesus superiority over John the Baptist.136 In John Jesus leads a program of baptism in Judea and his disciples baptize more people than John.Jn. 3:22234:13 Ministry Main articles: Ministry of Jesus Sermon on the Mount Sermon on the Plain Twelve Apostles and Transfiguration of Jesus Transfiguration of Jesus depicting him with Elijah Moses and 3 apostles by Carracci 1594. In the synoptics as well as in John Jesus has a ministry of teaching and miracles at least part of which is in Galilee.140 In the synoptics Jesus speaks in parables and aphorisms exorcises demons champions the poor and oppressed and teaches mainly about the Kingdom of God.12 In John Jesus speaks in long discourses with himself as the theme of his teaching.12 Jesus purpose Jesus said of his purpose I came that they may have life and have it abundantly.Jn. 10:10 In the book of Matthew Jesus says I desire mercy not sacrifice. For I have not come to call the righteous but sinners to repentance.Mt 9:13 Mark says that Jesus came to give his life as a ransom for many;Mk 10:45 Luke that Jesus was sent to preach the good news of the Kingdom of God;Lk 4:43 and John that Jesus came so that those who believed in him would have eternal life.Jn. 3:16 Duration and location John describes three different Passover feasts over the course of Jesus' ministry implying that Jesus preached for at least "two years plus a month or two".141 The Synoptic Gospels suggest a span of only one year.142143 In the synoptics Jesus' ministry takes place mainly in Galilee until he travels to Jerusalem where he cleanses the Temple and is executed.144 In John his ministry in and around Jerusalem is more prominently described cleansing the temple at his ministry's beginning.144 Disciples Main article: Twelve Apostles In the Synoptic Gospels Jesus calls some Jewish men to be his Twelve Apostles. None of them seems to have been a peasant (an agricultural worker).citation needed At least four are described as fishermen and another as a tax collector. In the Synoptic Gospels Peter James and John accompany Jesus on certain special occasions such as his transfiguration the raising of the daughter of Jairus and the Agony in the Garden. In John the two disciples especially close to Jesus are Peter and the beloved disciple. Jesus speaks of the demands of discipleship telling a rich man to sell his possessions and give the money to the poor. He states that his message divides family members against each other.145 In Mark the disciples are strangely obtuse failing to understand Jesus' deeds and parables.146 In Matthew Jesus directs the apostles' mission only to those of the house of IsraelMt 15:2410:16 Luke places a special emphasis on the women who followed Jesus such as Mary Magdalene.147 Teachings and preachings Main articles: Sermon on the Mount and Sermon on the Plain See also: Parables of Jesus Jesus Christ Pantocrator - ancient mosaic from Hagia Sophia In the Synoptic Gospels Jesus speaks primarily about the Kingdom of God.142 In Matthew and Luke he speaks further about morality and prayer. In John he speaks at length about himself and his divine role.142 At the height of his ministry Jesus attracts huge crowds numbering in the thousands primarily in the areas of Galilee and Perea (in modern-day Israel and Jordan respectively). In John however Jesus' ministry takes place in and around Jerusalem. Some of Jesus' most famous teachings come from the Sermon on the Mount which contains the Beatitudes and the Lord's Prayer. It is one of five collections of teachings in Matthew.129 In the Synoptics Jesus often employs parables such as the Parable of the Prodigal Son (Luke) and the Parable of the Sower (all Synoptics). His parables are often shocking or paradoxical.148 His moral teachings in Matthew and Luke encourage unconditional self-sacrificing God-like love for God and for all people.149 During his sermons he preached about service and humility the forgiveness of sin faith turning the other cheek love for one's enemies as well as friends and the need to follow the spirit of the law in addition to the letter.150 In the Synoptics Jesus relays an apocalyptic vision of the end of days. He preaches that the end of the current world will come unexpectedly and that he will return to judge the world especially according to how they treated the vulnerable. He calls on his followers to be ever alert and faithful. In Mark the Kingdom of God is a divine government that will appear by force within the lifetimes of his followers.146 Matthew describes false Messiahs disasters tribulations and signs in the heavens that will portend Jesus' return which is also described as unexpected.129 Outreach to outsiders Table fellowship is central to Jesus' ministry in the Gospels.14 He and his disciples eat with sinners (who neglect purity rules)144 and tax collectors (imperial publicani despised as extortionists). The apostle Matthew is a tax collector. When the Pharisees object to Jesus eating with sinners and tax collectors Jesus replies that it is the sick who need a physician not the healthy.Mt 9:913144 Jesus also defends his disciples against charges that they do not follow purity laws when eating. The Pharisees accused Jesus himself of being a drunk and a glutton.144 Jesus' miracles and teachings often involve food and feasting.14 He instructs his missionaries to eat with the people that they preach to and heal.14 In the Synoptics Jesus institutes a new covenant with a ritual meal before he is crucified. In Luke and John Jesus' outreach to outsiders includes the Samaritans who followed a different form of the Israelite religion as reflected in his preaching to the Samaritans of SycharJn. 4:142 and in the Parable of the Good Samaritan.Lk 10:25-37 In Matthew however Jesus restricts his preaching to Jews.Mt 15:24151 Only after his resurrection does he command his disciples to "make disciples of all nations."Mt 28:19 At various times Jesus makes a point of welcoming sinners children women the poor Samaritans and foreigners. Transfiguration and Jesus' divine role Main article: Transfiguration of Jesus In the Synoptic Gospels Jesus leads three select disciples: Peter John and James to the top of a mountain.146 While there he is transfigured before them his face shining like the sun and his clothes brilliant white; Elijah and Moses appear adjacent to him. A bright cloud overshadows them and a voice from the sky says "This is my beloved son with whom I am well pleased".152 The Transfiguration is a turning point in Jesus ministry.153 Just before it and thereafter Jesus warns that he is to suffer die and rise again.153 In Mark Jesus' identity as the Messiah is obscured (see Messianic secret).154 Mark states that "this generation" will be given no sign while Matthew and Luke say they will be given no sign but the sign of Jonah.155 In John and not in the synoptics Jesus is outspoken about his divine identity and mission.140 Here he punctuates his ministry with several miraculous signs of his authority. In John Jesus declares that belief in the Son brings eternal life that the Father has committed powers of judgment and forgiveness to the Son and that he is the bread of life the light of the world the door of the sheep the good shepherd the resurrection and the life the way the truth and the life and the real vine.156 Here Jesus uses the phrase "I am" in talking of himselfJn. 8:58 in ways that designate God in the Hebrew BibleEx. 3:14 a statement taken by some writers as claiming identity with God.157 Betrayal arrest trial and death In Jerusalem Main articles: Triumphal entry into Jerusalem Cleansing of the Temple and Bargain of Judas Matthew 21:5 relates Jesus' entry to Zechariah (9:9): "the King cometh unto thee meek and sitting upon an ass." Traditionally arrival on a donkey signifies peace while war waging kings ride horses.158159160 In the four Canonical Gospels Jesus' Triumphal entry into Jerusalem takes place a few days before the last Last Supper marking the beginning of the Passion narrative.158161162163164 While at Bethany Jesus sent two disciples to retrieve a donkey that had been tied up but never ridden and rode it into Jerusalem with Mark and John stating Sunday Matthew Monday and Luke not specifying the day.158161162 As Jesus rode into Jerusalem the people there lay down their cloaks in front of him and also lay down small branches of trees and sang part of Psalms 118: 25-26.158160161162 In the three Synoptic Gospels entry into Jerusalem is followed by the Cleansing of the Temple episode in which Jesus expels the money changers from the Temple accusing them of turning the Temple to a den of thieves through their commercial activities. This is the only account of Jesus using physical force in any of the Gospels.165166167 John 2:13-16 includes a similar narrative much earlier and scholars debate if these refer to the same episode.165166167 The synoptics include a number of well known parables and sermons such as the Widow's mite and the Second Coming Prophecy during the week that follows.161162 In that week the synoptics also narrate conflicts between Jesus and the elders of the Jews in episodes such as the Authority of Jesus Questioned and the Woes of the Pharisees in which Jesus criticizes their hypocrisy.161162 Judas Iscariot one of the twelve apostles approaches the Jewish elders and performs the "Bargain of Judas" in which he accepts to betray Jesus and hand him over to the elders.168169170 Matthew specifies the price as thirty silver coins.169 Last Supper Main article: Last Supper See also: Jesus predicts his betrayal Denial of Peter and Last Supper in Christian art In the New Testament the Last Supper is the final meal that Jesus shares with his twelve apostles in Jerusalem before his crucifixion. The Last Supper is mentioned in all four Canonical Gospels and Paul's First Epistle to the Corinthians (11:23-26) which was likely written before the Gospels also refers to it.171172173174 Jesus with the Eucharist (detail) by Juan de Juanes mid-late 16th century. In all four gospels during the meal Jesus predicts that one of his Apostles will betray him.175 Jesus is described as reiterating despite each Apostle's assertion that he would not betray Jesus that the betrayer would be one of those who were present. In Matthew 26:23-25 and John 13:26-27 Judas is specifically singled out as the traitor.173174175 In Matthew 26:26-29 Mark 14:22-25 Luke 22:19-20 Jesus takes bread breaks it and gives it to the disciples saying: "This is my body which is given for you". In 1 Corinthians 11:23-26 Apostle Paul provides the theological underpinnings for the use of the Eucharist stating: "This cup is the new covenant in my blood; do this whenever you drink it in remembrance of me."173176 Although the Gospel of John does not include a description of the bread and wine ritual during the Last Supper most scholars agree that John 6:58-59 (the Bread of Life Discourse) has a Eucharistic nature and resonates with the "words of institution" used in the Synoptic Gospels and the Pauline writings on the Last Supper.177 In all four Gospels Jesus predictes that Peter will deny knowledge of him stating that Peter will disown him three times before the rooster crows the next morning. The synoptics mention that after the arrest of Jesus Peter denied knowing him three times but after the third denial heard the rooster crow and recalled the prediction as Jesus turned to look at him. Peter then began to cry bitterly.178179 The Gospel of John provides the only account of Jesus washing his disciples' feet before the meal.180 John's Gospel also includes a long sermon by Jesus preparing his disciples (now without Judas) for his departure. Chapters 14-17 of the Gospel of John are known as the Farewell discourse given by Jesus and are a rich source of Christological content.181182 Agony in the Garden betrayal and arrest Main articles: Agony in the Garden Kiss of Judas and Arrest of Jesus See also: Holy Hour In Matthew 26:36-46 Mark 14:32-42 Luke 22:39-46 and John 18:1 immediately after the Last Supper Jesus takes a walk to pray Matthew and Mark identifying this place of prayer as Garden of Gethsemane.183184 Jesus is accompanied by Peter John and James the Greater whom he asks to "remain here and keep watch with me." He moves "a stone's throw away" from them where he feels overwhelming sadness and says "My Father if it is possible let this cup pass me by. Nevertheless let it be as you not I would have it."184 Only the Gospel of Luke mentions the details of the sweat of blood of Jesus and the visitation of the angel who comforts Jesus as he accepts the will of the Father. Returning to the disciples after prayer he finds them asleep and in Matthew 26:40 he asks Peter: "So could you men not keep watch with me for an hour"184 While in the Garden Judas appears accompanied by a crowd that includes the Jewish priests and elders and people with weapons. Judas gives Jesus a kiss to identify him to the crowd who then arrests Jesus.184185 One of Jesus' disciples tries to stop them and uses a sword to cut off the ear of one of the men in the crowd.184185 Luke states that Jesus miraculously healed the wound and John Matthew state that Jesus criticized the violent act insisting that his disciples should not resist his arrest. In Matthew 26:52 Jesus makes the well known statement: all who live by the sword shall die by the sword.184185 Prior to the arrest in Matthew 26:31 Jesus tells the disciples: "All ye shall be offended in me this night" and in 32 that: "But after I am raised up I will go before you into Galilee." After his arrest Jesus' disciples go into hiding.184 In Matthew 27:3-5 Judas distraught by his betrayal of Jesus attempts to return the thirty pieces of silver he had received for betraying Jesus then hangs himself.184185 Last Supper & Farewell Champaigne Le Christ au jardin des oliviers.jpg Agony in the Garden Kiss of Judas Caravaggio Taking of Christ Dublin - 2.jpg Arrest of Jesus Trials by the Sanhedrin Herod and Pilate Main articles: Sanhedrin trial of Jesus Pilate's Court Jesus at Herod's Court and Crown of Thorns See also: Jesus King of the Jews and What is truth In the narrative of the four Canonical Gospels after the betrayal and arrest of Jesus he is taken to the Sanhedrin a Jewish judicial body.186 Jesus is tried by the Sanhedrin mocked and beaten and is condemned for making claims of being the Son of God.185187188 He is then taken to Pontius Pilate and the Jewish elders ask Pilate to judge and condemn Jesus  accusing him of claiming to be the King of the Jews.188 After questioning with few replies provided by Jesus Pilate publicly declares that he finds Jesus innocent but the crowd insists on punishment. Pilate then orders Jesus' crucifixion.185187188189 Although the Gospel accounts vary with respect to various details they agree on the general character and overall structure of the trials of Jesus.189 Jesus in the upper right hand corner his hands bound behind is being tried at the high priest's house and turns to look at Peter in Rembrandt's 1660 depiction of Peter's Denial.190 In Matthew 26:57 Mark 14:53 and Luke 22:54 Jesus was taken to the high priest's house where he was mocked and beaten that night. The next day early in the morning the chief priests and scribes gathered together and lead Jesus away into their council.185187188191 In John 18:12-14 however Jesus is first taken to Annas the father-in-law of Caiaphas and then to Caiaphas.185187188 In all four Gospel accounts the trial of Jesus is interleaved with the Denial of Peter narrative where Apostle Peter who has followed Jesus denies knowing him three times at which point the rooster crows as predicted by Jesus during the Last Supper.187192 In the Gospel accounts Jesus speaks very little mounts no defense and gives very infrequent and indirect answers to the questions of the priests prompting an officer to slap him. In Matthew 26:62 the lack of response from Jesus prompts the high priest to ask him: "Answerest thou nothing"185187188193 Mark 14:55-59 states that the chief priests had arranged false witness against Jesus but the witnesses did not agree together. In Mark 14:61 the high priest then asked Jesus: "Are you the Christ the Son of the Blessed And Jesus said I am" at which point the high priest tore his own robe in anger and accused Jesus of blasphemy. In 22:70 when asked: "Are you then the Son of God" Jesus answers: "You say that I am" affirming the title Son of God.194 At that point the priests say: "What further need have we of witness for we ourselves have heard from his own mouth" and decide to condemn Jesus.185187188 Taking Jesus to Pilate's Court the Jewish elders ask Pontius Pilate to judge and condemn Jesus  accusing him of claiming to be the King of the Jews.188 In Luke 23:7-15 (the only Gospel account of this episode) Pilate realizes that Jesus is a Galilean and is thus under the jurisdiction of Herod Antipas.195196197198199 Pilate sends Jesus to Herod to be tried.200 However Jesus says almost nothing in response to Herod's questions or the continuing accusations of the chief priests and the scribes. Herod and his soldiers mock Jesus put a gorgeous robe on him as the King of the Jews and sent him back to Pilate.195 Pilate then calls together the Jewish elders and says that he has "found no fault in this man."200 The use of the term king is central in the discussion between Jesus and Pilate. In John 18:36 Jesus states: "My kingdom is not of this world" but does not directly deny being the King of the Jews.201202 And when in John 19:12 Pilate seeks to release Jesus the priests object and say: "Every one that makes himself a king speaks against Caesar... We have no king but Caesar."203 Pilate then writes "Jesus of Nazareth King of the Jews" as a sign (abbreviated as INRI in depictions) to be affixed to the cross of Jesus.204 In Matthew 27:19 Pilate's wife tormented by a dream urges Pilate not to have anything to do with Jesus and Pilate publicly washes his hands of responsibility yet orders the crucifixion in response to the demands of the crowd. The trial by Pilate is followed by the flagellation episode the soldiers mock Jesus as the King of Jews by putting a purple robe (that signifies royal status) on him place a Crown of Thorns on his head and beat and mistreat him in Matthew 27:29-30 Mark 15:17-19 and John 19:2-3.205 Jesus is then sent to Calvary for crucifixion.185187188 Sanhedrin Trial Pilate's Court Herod's Court Dirk van Baburen Kroning met de doornenkroon.jpg Crown of Thorns Crucifixion and burial Main article: Crucifixion of Jesus See also: Sayings of Jesus on the cross Crucifixion eclipse and Entombment of Christ Pietro Perugino's depiction of the Crucifixion as Stabat Mater 1482. Jesus' crucifixion is described in all four Canonical gospels and is attested to by other sources of that age (e.g. Josephus and Tacitus) and is regarded as an historical event.156206207 After the trials Jesus made his way to Calvary (the path is traditionally called via Dolorosa) and the three Synoptic Gospels indicate that he was assisted by Simon of Cyrene the Romans compelling him to do so.208209 In Luke 23:27-28 Jesus tells the women in multitude of people following him not to cry for him but for themselves and their children.208 Once at Calvary (Golgotha) Jesus was offered wine mixed with gall to drink  usually offered as a form of painkiller. Matthew's and Mark's Gospels state that he refused this.208209 The soldiers then crucified Jesus and cast lots for his clothes. Above Jesus' head on the cross was the inscription King of the Jews and the soldiers and those passing by mocked him about the title. Jesus was crucified between two convicted thieves one of whom rebuked Jesus while the other defended him.208210 Each gospel has its own account of Jesus' last words comprising the seven last sayings on the cross.211212213 In John 19:26-27 Jesus entrusts his mother to the disciple he loved and in Luke 23:34 he states: "Father forgive them; for they know not what they do" usually interpreted as his forgiveness of the Roman soldiers and the others involved.211214215216 In the three Synoptic Gospels various supernatural events accompany the crucifixion including darkness of the sky an earthquake and (in Matthew) the resurrection of saints.209 The tearing of the temple veil upon the death of Jesus is referenced in the synoptic.209 The Roman soldiers did not break Jesus' legs as they did to the other two men crucified (breaking the legs hastened the crucifixion process) as Jesus was dead already. One of the soldiers pierced the side of Jesus with a lance and water flowed out.210 In Mark 13:59 impressed by the events the Roman centurion calls Jesus the Son of God.208209217218 Following Jesus' death Joseph of Arimathea asked the permission of Pilate to remove the body. The body was removed from the cross was wrapped in a clean cloth and buried in a new rock-hewn tomb with the assistance of Nicodemus.208 In Matthew 27:62-66 the Jews go to Pilate the day after the crucifixion and ask for guards for the tomb and also seal the tomb with a stone as well as the guard to be sure the body remains there.208219220 Resurrection and ascension Main articles: Resurrection of Jesus Resurrection appearances of Jesus and Ascension of Jesus See also: Empty tomb Great Commission Second Coming Resurrection of Jesus in Christian art and Ascension of Jesus in Christian art Resurrection by Noel Coypel 1700 using a hovering depiction of Jesus. The New Testament accounts of the resurrection and ascension of Jesus state that the first day of the week after the crucifixion (typically interpreted as a Sunday) his followers encounter him risen from the dead after his tomb is discovered to be empty.221222223224 The resurrected Jesus appears to them that day and a number of times thereafter delivers sermons and commissions them before ascending to Heaven. Two of the Canonical gospels (Luke and Mark) include a brief mention of the Ascension but the main references to it are elsewhere in the New Testament.222223224 In the four Canonical Gospels when the tomb of Jesus is discovered empty in Matthew 28:5 Mark 16:5 Luke 24:4 and John 20:12 his resurrection is announced and explained to the followers who arrive there early in the morning by either one or two beings (either men or angels) dressed in bright robes who appear in or near the tomb.222223224 The gospel accounts vary as to who arrived at the tomb first but they are women and are instructed by the risen Jesus to inform the other disciples. All four accounts include Mary Magdalene and three include Mary the mother of Jesus. The accounts of Mark 16:9 John 20:15 indicate that Jesus appeared to the Magdalene first and Luke 16:9 states that she was among the Myrrhbearers who informed the disciples about the resurrection.222223224 In Matthew 28:11-15 to explain the empty tomb the Jewish elders bribe the soldiers who had guarded the tomb to spread the rumor that Jesus' disciples took his body.224 After the discovery of the empty tomb the Gospels indicate that Jesus made a series of appearances to the disciples.222224 These include the well known Doubting Thomas episode where Thomas did not believe the resurrection until he was invited to put his finger into the holes made by the wounds in Jesus' hands and side; and the Road to Emmaus appearance where Jesus meets two disciples. The catch of 153 fish appearance includes a miracle at the Sea of Galilee and thereafter Jesus encourages Apostle Peter to serve his followers.222223224 The final post-resurrection appearance in the Gospel accounts is when Jesus ascends to Heaven where he remains with God the Father and the Holy Spirit.222224 The Canonical Gospels include only brief mentions of the Ascension of Jesus Luke 24:51 states that Jesus "was carried up into heaven". The ascension account is further elaborated in Acts 1:1-11 and mentioned 1 Timothy 3:16. In Acts 1:1-9 forty days after the resurrection as the disciples look on "he was taken up; and a cloud received him out of their sight." 1 Peter 3:22 describes Jesus as being on "the right hand of God having gone into heaven".222224 The Acts of the Apostles also contain "post-ascension" appearances by Jesus. These include the vision by Stephen just before his death in Acts 7:55225 and the road to Damascus episode in which Apostle Paul is converted to Christianity.226227 The instruction given to Ananias in Damascus in Acts 9:10-18 to heal Paul is the last reported conversation with Jesus in the Bible until the Book of Revelation was written.226227 Angel at empty tomb Matthew 28:5 After Resurrection John 20:15 Caravaggio The Incredulity of Saint Thomas.jpg With the Apostles John 20:24 Ascension Acts 1:9 Title attributions Main article: Names and titles of Jesus in the New Testament The New Testament attributes a wide range of titles to Jesus by the authors of the Gospels by Jesus himself a voice from Heaven (often assumed to be God) during the Baptism and Transfiguration as well as various groups of people such as the disciples and even demons throughout the narrative.205228 The emphasis on the titles used in each of the four canonical Gospels gives a different emphasis to the portrayal of Jesus in that Gospel.102136229 First page of a 14th century Gospel of Mark applying 2 titles to Jesus:"The beginning of the gospel of Jesus Christ the Son of God". Two of the key titles used for Jesus in the New Testament are Christ and Son of God.45230 The opening words in Mark 1:1 attribute both Christ and Son of God as titles reaffirming the second title again in Mark 1:11.231 The Gospel of Matthew also begins in 1:1 with the Christ title and reaffirms it in Matthew 1:16.231 Beyond the declarations by the Gospel writers titles are attributed in the narrative. The statement by Apostle Peter in Matthew 16:16 ("you ar the Christ the Son of the living God") is a key turning point in the Gospel narrative where Jesus is proclaimed as both Christ and Son of God by his followers and he accepts both titles.232 The immediate declaration by Jesus that the titles were revealed to Peter by "my Father who is in Heaven" not only endorses both titles as divine revelation but includes a separate assertion of sonship by Jesus within the same statement.233 In the Gospel of John Jesus refers to himself as the Son of God far more frequently than in the Synoptic Gospels.234 In a number of other episodes Jesus claims sonship by referring to the Father e.g. in Luke 2:49 when he is found in the temple a young Jesus calls the temple "my Father's house" just as he does later in John 2:16 in the Cleansing of the Temple episode.165 However scholars still debate if Jesus specifically accepted divinity in these statements.235236237 In John 11:27 Martha tells Jesus "you are the Christ the Son of God" signifying that both titles were later used (yet considered distinct) in the narrative.238 While the Gospel of John frequently uses the Son of God title the Gospel of Luke emphasizes Jesus as a prophet.239 One of the most frequent titles for Jesus in the New Testament is the Greek word Kyrios () which may mean God Lord or master and is used to refers to him over 700 times.240241 In everyday Aramaic Mari was a very respectful form of polite address well above "Teacher" and similar to Rabbi. In Greek this has at times been translated as Kyrios.242 The Rabbi title is used in several New Testament episodes to refer to Jesus but more often in the Gospel of John than elsewhere and does not appear in the Gospel of Luke at all.243 Although Jesus accepts this title in the narrative in Matthew 23:1-8 he rejected the title of Rabbi for his disciples saying: "But be not ye called Rabbi".243244245 Many New Testament scholars state that Jesus claimed to be God through his frequent use of "I am" (Ego eimi in Greek and Qui est in Latin). This term is used by Jesus in the Gospel of John on several occasions to refer to himself seven times with specific titles.246247 It is used in the Gospel of John both with or without a predicate.247 The seven uses with a predicate that have resulted in titles for Jesus are: Bread of Life Light of the World the Door the Good Shepherd the Resurrection of Life the Way the Truth and the Life the Vine246 It is also used without a predicate which is very unusual in Greek and Christologists usually interpret it as God's own self-declaration.247 In John 8:24 Jesus states: "unless you believe that I am you will die in your sins" and in John 8:59 the crowd attempts to stone Jesus in response to his statement that "Before Abraham was I am".247 However some scholars state that Jesus never made a direct claim to divinity.248249 The Gospel of John opens by identifying Jesus as the divine Logos in John 1:1-18. The Greek term Logos () is often translated as "the Word" in English.250 The identification of Jesus as the Logos which became Incarnate appears only at the beginning of the Gospel of John and the term Logos is used only in two other Johannine passages: 1 John 1:1 and Revelation 19:13.251252253254 John's Logos statements build on each other: the statement that the Logos existed "at the beginning" asserts that as Logos Jesus was an eternal being like God; that the Logos was "with God" asserts the distinction of Jesus from God; and Logos "was God" states the unity of Jesus with God.180252255256 Some authors have suggested that other titles applied to Jesus in the New Testament had meanings in the 1st century quite different from those meanings ascribed today e.g. Son of David is found elsewhere in Jewish tradition to refer to the heir to the throne.257 Historical views A series of articles on Jesus Christ and Christianity Gospel harmony  Virgin birth Ministry  Miracles  Parables Death  Burial  Resurrection Ascension  Heavenly Session Second Coming Christology  Names and titles Relics  Active obedience Cultural-historical background Language spoken Race  Genealogy Perspectives on Jesus Biblical Christian  Lutheran Jewish  Islamic Ahmadi  Scientology Jesus and history Historicity  Chronology Historical Jesus Comparative mythology Jesus myth theory Jesus in culture Depiction  Music This box: view talk Main articles: Historical Jesus and Quest for the historical Jesus Biblical scholars have used the historical method to develop plausible reconstructions of Jesus' life.258259260 Over the past two hundred years these scholars have constructed a Jesus different in ways from the image found in the gospels.261 Scholars of the historical Jesus distinguish their concept from the Jesus Christ of Christianity.262 The principal sources of information regarding Jesus life and teachings are the three Synoptic Gospels.263 Scholars conclude the authors of the gospels wrote a few decades after Jesus crucifixion (between 65  100 AD/CE)136 in some cases using sources (the author of Luke-Acts references this explicitly). A great majority of biblical scholars accept the historical existence of Jesus.264265266267268 The English title of Albert Schweitzers 1906 book The Quest of the Historical Jesus is a label for the post-Enlightenment effort to describe Jesus using critical historical methods.269 Since the end of the 18th century scholars have examined the gospels and tried to formulate historical biographies of Jesus.258 Contemporary efforts benefit from a better understanding of 1st-century Judaism renewed Roman Catholic biblical scholarship broad acceptance of critical historical methods sociological insights and literary analysis of Jesus' sayings.269 Constructing a historical view Main articles: Historical Jesus and Cultural and historical background of Jesus Historians of Christianity analyze the gospels to try to discern the historical man on whom these stories are based. They compare what the gospels say to historical events relevant to the times and places where the gospels were written. They try to answer historical questions about Jesus such as why he was crucified. Most Biblical scholars agree the Gospel of Mark was written about the time of the destruction of the Jewish Temple by the Romans under Titus in the year 70 AD/CE and that the other gospels were written between 70 and 100 AD/CE.270 The historical outlook on Jesus relies on critical analysis of the Bible especially the gospels. Many Biblical scholars have sought to reconstruct Jesus life in terms of the political cultural and religious crises and movements in late 2nd Temple Judaism and in Roman-occupied Palestine including differences between Galilee and Judea and between different sects such as the Pharisees Sadducees Essenes and Zealots271272 and in terms of conflicts among Jews in the context of Roman occupation. Descriptions Jesus lived in Galilee for most of his life and spoke Aramaic and possibly Hebrew and some Greek.273 Historians of Christianity generally describe Jesus as a healer who preached the restoration of God's kingdom.274275276277278279280 Baptism by John the Baptist John the Baptist led a large apocalyptic movement. He demanded repentance and baptism. Jesus was baptized and later began his ministry. After John was executed some of his followers apparently took Jesus as their new leader.281282283 Historians are nearly unanimous in accepting Jesus' baptism as a historical event.281 Teaching Jewish focus  Jesus taught among fellow Jews.284 Geza Vermes concludes that Jesus' message was exclusively for the Jews284 while Gerd Theissen asserts that Jesus' message included themes related to the Gentiles being welcomed into the coming Kingdom.285 Arrival of the Kingdom  Jesus taught about the Kingdom of God. He said that the age of the Kingdom had in some sense arrived starting with the activity of John the Baptist.284 Apocalyptic vision  Most scholars hold that the movement Jesus led was apocalyptic expecting God to intervene imminently to restore Israel. John the Baptist's movement was apocalyptic and Jesus began his public career as one of his students.286 Scholars commonly surmise that Jesus' eschatology was apocalyptic like John's.287 Parables  Jesus taught in pithy parables and with striking images.288 His teaching was marked by hyperbole and unusual twists of phrase.284 Jesus likened the Kingdom of Heaven to small and lowly things such as yeast or a mustard seed289 that have great effects. Significantly he never described the Kingdom in military terms.284 He used his sayings to elicit responses from the audience engaging them in discussion.14 The family of God  Jesus repeatedly set himself at odds with traditional family duties in order to emphasize that the true family of a believer was God's family forming a community of believers as children of God.284 God as a loving father  Jesus placed a special emphasis on God as one's heavenly father.284288 This teaching contrasts with the more common practice of depicting God as a king or lord.284 Virtue of being childlike  Jesus was remarkable in stating that one must become like a child to enter the Kingdom of God.284 Importance of faith and prayer  Jesus identified faith or trust in God as a primary spiritual virtue.284 Associated with this main theme Jesus taught that one should rely on prayer and expect prayer to be effective.284 Healing and exorcism  Jesus taught that his healings and exorcisms indicated that a new eschatological age had arrived or was arriving.284 Crucifixion Jewish and Roman authorities in Jerusalem were wary of Galilean patriots many of whom advocated or launched violent resistance to Roman rule.13 The gospels demonstrate that Jesus a charismatic leader regarded as a potential troublemaker was executed on political charges.13 Jesus' criticism of the Temple the disturbance he caused there and his refusal to renounce claims of kingship convinced the Jewish high priest to allow Jesus to be transferred into Roman custody.290291 The Gospels report that Jesus foretold his own Passion but according to Geza Vermes the confused and fearful actions of the disciples suggest that it came as a surprise to them.284 Jewish religious movements in Jesus' day Scholars refer to the religious background of the early 1st century to better reconstruct Jesus' life. Some scholars identify him with one or another group. Pharisees were a powerful force in 1st-century Judea. Early Christians shared several beliefs of the Pharisees such as resurrection retribution in the next world angels human freedom and Divine Providence.292 After the fall of the Temple the Pharisee outlook was established in Rabbinic Judaism. Some scholars speculate that Jesus was himself a Pharisee.293 In Jesus' day the two main schools of thought among the Pharisees were the House of Hillel which had been founded by the eminent Tanna Hillel the Elder and the House of Shammai. Jesus' assertion of hypocrisy may have been directed against the stricter members of the House of Shammai although he also agreed with their teachings on divorce.Mk 10:112294 Jesus also commented on the House of Hillel's teachings (Babylonian Talmud Shabbat 31a) concerning the greatest commandmentMk 12:2834 and the Golden Rule.Mt 7:12 Historians do not know whether there were Pharisees in Galilee during Jesus' life or what they would have been like.144 Sadducees were particularly powerful in Jerusalem. They accepted the written Law only rejecting the traditional interpretations accepted by the Pharisees such as belief in retribution in an afterlife resurrection of the body angels and spirits. After Jesus caused a disturbance at the Temple it was to have been the Sadducees who had him arrested and turned over to the Romans for execution. After the fall of Jerusalem they disappeared from history.295 Essenes were apocalyptic ascetics one of the three (or four) major Jewish schools of the time though they were not mentioned in the New Testament.296 Some scholars theorize that Jesus was an Essene or close to them. Among these scholars is Pope Benedict XVI who supposes in his book on Jesus that "it appears that not only John the Baptist but possibly Jesus and his family as well were close to the Qumran community."297 Zealots were a revolutionary party opposed to Roman rule one of those parties that according to Josephus inspired the fanatical stand in Jerusalem that led to its destruction in the year 70 AD/CE.298 Luke identifies Simon a disciple as a "zealot" which might mean a member of the Zealot party (which would therefore have been already in existence in the lifetime of Jesus) or a zealous person.298 The notion that Jesus himself was a Zealot does not do justice to the earliest Synoptic material describing him.299 Higher criticism and Christian scripture Main article: Higher criticism See also: Historical reliability of the Gospels Contemporary historians of Christianity use the historical-critical method (or higher criticism) to examine scripture for clues about the historical Jesus. They sort out sayings and events that are more likely to be genuine and use those to construct their portraits of Jesus. They use standard historical methods to discern who wrote each book where and when they were written what sources the authors used what the authors' agendas were.300 Biblical scholars hold that the works describing Jesus were initially communicated by oral tradition and were not committed to writing until several decades after Jesus' crucifixion. After the original oral stories were written down in Greek they were transcribed and later translated into other languages. The books of the New Testament had mostly been written by 100 AD/CE making them at least the Synoptic Gospels historically relevant.301 The Gospel tradition certainly preserves several fragments of Jesus' teaching.302 The Gospel of Mark is believed to have been written c. 70 AD/CE.303304305 Matthew is placed at being sometime after this date and Luke is thought to have been written between 70 and 100 AD/CE.306307 According to the majority viewpoint the gospels were written not by the evangelists identified by tradition but by non-eyewitnesses who worked with second-hand sources and who modified their accounts to suit their religious agendas.300 Critical scholars consider scriptural accounts more likely when they are attested in multiple texts plausible in Jesus' historical environment and potentially embarrassing to the author's Christian community. The "criterion of embarrassment" holds that stories about events with aspects embarrassing to Christians (such as the denial of Jesus by Peter or the fleeing of Jesus' followers after his arrest) would likely not have been included if those accounts were fictional.308 Sayings attributed to Jesus are deemed more likely to reflect his character when they are distinctive vivid paradoxical surprising and contrary to social and religious expectations such as "Blessed are the poor".309 Short memorable parables and aphorisms capable of being transmitted orally are also thought more likely to be authentic.309 The earliest extant texts which refer to Jesus are Paul's letters (mid-1st century) which affirm Jesus' crucifixion. Keulman and Gregory hold that the Gospel of Thomas a collection of 114 sayings of Jesus predates the four orthodox gospels and believe it may have been composed around mid-1st century.310311 A minority of prominent scholars such as J. A. T. Robinson have maintained that the writers of the gospels of Matthew Mark and John were either apostles and eyewitness to Jesus' ministry and death or were close to those who had been.312313314314 Textual criticism Scholars use textual criticism to determine which variants among manuscripts is original and how much they may have changed. Contemporary textual critic Bart D. Ehrman cites numerous places where he maintains that the gospels and other New Testament books were apparently altered by Christian scribes.102 Craig Blomberg F. F. Bruce and Gregory Boyd view the evidence as conclusive that very few alterations were made by Christian scribes while none of them (three or four in total) were important (see Textual Criticism).312313314 According to Normal Geisler and William Nix "The New Testament then has not only survived in more manuscripts than any other book from antiquity but it has survived in a purer form than any other great booka form that is 99.5% pure"314:p.367 Mythical view Main article: Christ myth theory Further information: Jesus Christ in comparative mythology Although most scholars involved with historical Jesus research believe his existence can be established using documentary and other evidence4849505152 a few scholars have questioned the existence of Jesus as an actual historical figure. Among the proponents of non-historicity was Bruno Bauer in the 19th century. Non-historicity was somewhat influential in biblical studies during the early 20th century. The views of scholars who entirely rejected Jesus historicity then were based on a suggested lack of eyewitnesses a lack of direct archaeological evidence the failure of certain ancient works to mention Jesus and similarities early Christianity shared with then-contemporary religion and mythology.46 More recently arguments for non-historicity have been discussed by authors such as George Albert Wells and Robert M. Price Earl Doherty Timothy Freke and Peter Gandy. Classicist Michael Grant stated that standard historical criteria prevent one from rejecting the existence of a historical Jesus.315 Professor of Divinity James Dunn describes the mythical Jesus theory as a thoroughly dead thesis.316317318319 Religious perspectives Main article: Religious perspectives on Jesus By and large the Jews of Jesus' day rejected his claim to be the Messiah as do Jews today. For their part Christian Church Fathers Ecumenical Councils Reformers and others have written extensively about Jesus over the centuries. Christian sects and schisms have often been defined or characterized by competing descriptions of Jesus. Meanwhile Gnostics Mandaeans Manichaeans Muslims Baha'is and others have found prominent places for Jesus in their own religious accounts. Christian views Part of a series on Christianity   Jesus Christ Virgin birth  Crucifixion  Resurrection  Easter  Jesus in Christianity Foundations Apostles  Church  Creeds  Gospel  Kingdom  New Covenant Bible Old Testament  New Testament  Books  Canon  Apocrypha Theology Apologetics  Baptism  Christology  Father  Son  Holy Spirit  History of theology  Salvation  Trinity History and traditions Timeline  Mary  Peter  Paul  Fathers  Early  Constantine the Great  Ecumenical councils  Missions  EastWest Schism  Crusades  Protestant Reformation Denominations and movements Western Adventist  Anabaptist  Anglican  Baptist  Calvinism  Evangelical  Holiness  Independent Catholic  Lutheran  Methodist  Old Catholic  Protestant  Pentecostal  Roman Catholic Eastern Eastern Orthodox  Eastern Catholic  Oriental Orthodox (Miaphysite)  Assyrian Nontrinitarian Jehovah's Witness Latter Day Saint Unitarian Christadelphian Oneness Pentecostal General topics Art  Criticism  Ecumenism  Liturgical year  Liturgy  Music  Other religions  Prayer  Sermon  Symbolism Christianity Portal This box: view talk Main articles: Jesus in Christianity and Christology See also: Good news (Christianity) Though Christian views of Jesus vary it is possible to describe a general majority Christian view by examining the similarities between specific Catholic Eastern Orthodox and many Protestant doctrines found in their catechetical or confessional texts.320 Almost all Christian groups regard Jesus as the "Savior and Redeemer" as the Messiah (Greek: Christos; English: Christ) prophesied in the Old Testament321 who through his life death and resurrection restored humanity's communion with God in the blood of the New Covenant. His death on a cross is understood as the redemptive sacrifice: the source of humanity's salvation and the atonement for sin322 which had entered human history through the sin of Adam.323 Christians profess that Jesus suffered death by crucifixion324 and rose bodily from the dead in the definitive miracle that foreshadows the resurrection of humanity at the end of time325 when Christ will come again to judge the living and the dead326 resulting in either entrance into heaven or damnation.327 Christians profess Jesus to be the only Son of God the Lord328 and the eternal Word (which is a translation of the Greek Logos)329 who became man in the incarnation330 so that those who believe in him might have eternal life.331 They further hold that he was born of the Virgin Mary by the power of the Holy Spirit in an event described as the miraculous virgin birth or incarnation.332 Christians believe that Christ is the true head of the one holy universal and apostolic church. Orthodox Christians believe that the Godhead is triune a "Trinity" and that Jesus as the second person of the Trinity is fully God. As the 6th-century Athanasian Creed says the Trinity is "one God" and "three persons... and yet they are not three Gods but one God." Some unorthodox Christian groups do not accept the doctrine of the Trinity including The Church of Jesus Christ of Latter-day Saints (LDS Church) Unitarianism Jehovah's Witnesses Oneness Pentecostals Sabbatarian Churches of God and the Christadelphians. (See also Nontrinitarianism) Christians consider the Gospel and other New Testament accounts of Jesus to be divinely inspired. Christian writers such as Benedict XVI proclaim the Jesus of the Gospels discounting the historical reconstruction of Jesus as entirely inadequate.333 Jewish views Main article: Judaism's view of Jesus See also: Jesus in the Talmud Judaism including Orthodox Judaism Hareidi Judaism Reform Judaism Conservative Judaism and Reconstructionist Judaism rejects the idea of Jesus being God or a person of a Trinity or a mediator to God. Judaism also holds that Jesus is not the Messiah arguing that he had not fulfilled the Messianic prophecies in the Tanakh nor embodied the personal qualifications of the Messiah. According to Jewish tradition there were no more prophets after Malachi who lived centuries before Jesus and delivered his prophesies about 420 BC/BCE.334clarification needed The Babylonian Talmud include stories of Yeshu ; the vast majority of contemporary historians disregard these as sources on the historical Jesus.285 Contemporary Talmud scholars view these as comments on the relationship between Judaism and Christians or other sectarians rather than comments on the historical Jesus.335336 The Mishneh Torah an authoritative work of Jewish law provides the last established consensus view of the Jewish community in Hilkhot Melakhim 11:1012 that Jesus is a "stumbling block" who makes "the majority of the world err to serve a divinity besides God". Even Jesus the Nazarene who imagined that he would be Messiah and was killed by the court was already prophesied by Daniel. So that it was said "And the members of the outlaws of your nation would be carried to make a (prophetic) vision stand. And they stumbled."Dan. 11:14 Because is there a greater stumbling-block than this one So that all of the prophets spoke that the Messiah redeems Israel and saves them and gathers their banished ones and strengthens their commandments. And this one caused (nations) to destroy Israel by sword and to scatter their remnant and to humiliate them and to exchange the Torah and to make the majority of the world err to serve a divinity besides God. However the thoughts of the Creator of the world  there is no force in a human to attain them because our ways are not God's ways and our thoughts not God's thoughts. And all these things of Jesus the Nazarene and of (Muhammad) the Ishmaelite who stood after him  there is no (purpose) but to straighten out the way for the King Messiah and to restore all the world to serve God together. So that it is said "Because then I will turn toward the nations (giving them) a clear lip to call all of them in the name of God and to serve God (shoulder to shoulder as) one shoulder."Zeph. 3:9 Look how all the world already becomes full of the things of the Messiah and the things of the Torah and the things of the commandments! And these things spread among the far islands and among the many nations uncircumcised of heart.337 According to Conservative Judaism Jews who believe Jesus is the Messiah have "crossed the line out of the Jewish community".338 Reform Judaism the modern progressive movement states "For us in the Jewish community anyone who claims that Jesus is their savior is no longer a Jew and is an apostate".339 Islamic views Main article: Jesus in Islam In Islam Jesus (Arabic: ; s) is considered to be a Messenger of God and the Masih ("Messiah") who was sent to guide the Children of Israel (ban isr'l) with a new scripture the Injl or Gospel.340 Jesus is seen in Islam as a precursor to Muhammad and is believed by Muslims to have foretold the latter's coming.341342 According to the Qur'an believed by Muslims to be God's final revelation Jesus was born to Mary (Arabic: Maryam) as the result of virginal conception and was given the ability to perform miracles. However Islam rejects historians assertions that Jesus was crucified by the Romans instead claiming that he had been raised alive up to heaven. Islamic traditions narrate that he will return to earth near the day of judgement to restore justice and defeat al-Mas ad-Dajjl (lit. "the false Messiah" also known as the Antichrist) and the enemies of Islam. As a just ruler Jesus will then die.341 Ahmadiyya views Main article: Jesus in Ahmadiyya Islam The Ahmadiyya Movement considers Jesus a mortal man who died a natural death. According to the early 20th century writings of Mirza Ghulam Ahmad (the founder of the Ahmadiyya movement) 343 Jesus survived his ordeal on the cross and after his apparent death and resurrection he fled Palestine and migrated eastwards to further teach the gospels. Jesus eventually died a natural death of old age in India  Kashmir - and is believed to be buried at Roza Bal.344 Although the view of Jesus having migrated to India has also been researched in the publications of independent historians with no affiliation to the movement345 the Ahmadiyya Movement are the only religious organization to adopt these views as a characteristic of their faith. The general notion of Jesus in India is older than the foundation of the movement346 and is discussed at length by Grnbold347 and Klatt.348 The movement also interprets the second coming of Christ prophesied in various religious texts would be that of a person "similar to Jesus" (mathl-i Is). Thus Ahmadi's consider that the founder of the movement and his prophetical character and teachings were representative of Jesus and subsequently a fulfillment of this prophecy. Bah' views The Bah' Faith founded in 19th-century Persia considers Jesus along with Muhammad the Buddha Krishna and Zoroaster and other messengers of the great religions of the world to be Manifestations of God (or prophets) with both human and divine stations.349 God is one and has manifested himself to humanity through several historic Messengers. Bah's refer to this concept as Progressive Revelation which means that God's will is revealed to mankind progressively as mankind matures and is better able to comprehend the purpose of God in creating humanity. In this view God's word is revealed through a series of messengers: Moses Jesus Mohammed Bah'u'llh (the founder of the Bah' Faith) among them. In the Book of Certitude Bah'u'llh claims that these messengers have a two natures: divine and human. Examining their divine nature they are more or less the same being. However when examining their human nature they are individual with distinct personality. For example when Jesus says "I and my Father are one"John 10:30 Bah's take this quite literally but specifically with respect to his nature as a Manifestation. When Jesus conversely stated "...And the Father himself which hath sent me hath borne witness of me"John 5:36-37 Bah's see this as a simple reference to the individuality of Jesus. This divine nature according to Bah'u'llh means that any Manifestation of God can be said to be the return of a previous Manifestation though Bah's also believe that some Manifestations with specific missions return with a "new name".Rev 3:12 and a different or expanded purpose. Bah's believe that Bah'u'llh is in both respects the return of Jesus. Buddhist views Further information: Buddhism and Christianity Buddhists' views of Jesus differ. Some Buddhists including Tenzin Gyatso the 14th Dalai Lama350 regard Jesus as a bodhisattva who dedicated his life to the welfare of human beings. The 14th century Zen master Gasan Jseki indicated that the sayings of Jesus in the Gospels were written by an enlightened man.351 Hindu views Hindus are construed to be people professing the Hindu Sikh Jaina or Buddhist religion according to Article 25 of Constitution of India. In a letter to his daugher Indira Gandhi Jawaharlal Nehru mentioned that all over Central Asia Ladakh Kashmir Tibet & further north there is a strong belief that Jesus or 'Isa' travelled about there.352 During the ' Lost years' not mentioned in the New Testament Jesus reportedly studied in Nalanda and further in Tibet; became a great teacher and healer who wondered ancient world.352 Other views Mandaeanism a very small Mideastern Gnostic sect that reveres John the Baptist as God's greatest prophet regards Jesus as a false prophet of the false Jewish god of the Old Testament Adonai353 and likewise rejects Abraham Moses and Muhammad. Manichaeism accepted Jesus as a prophet along with Gautama Buddha and Zoroaster.354 The New Age movement entertains a wide variety of views on Jesus. The creators of A Course In Miracles claim to trance-channel his spirit. However the New Age movement generally teaches that Christhood is something that all may attain. Theosophists from whom many New Age teachings originated (a Theosophist named Alice A. Bailey invented the term New Age) refer to Jesus of Nazareth as the Master Jesus and believe he had previous incarnations. Many writers emphasize Jesus' moral teachings. Garry Wills argues that Jesus' ethics are distinct from those usually taught by Christianity.355 The Jesus Seminar portrays Jesus as an itinerant preacher who taught peace and love rights for women and respect for children and who spoke out against the hypocrisy of religious leaders and the rich.356 Thomas Jefferson one of the Founding Fathers of the United States and a deist created the Jefferson Bible entitled "The Life and Morals of Jesus of Nazareth" that included only Jesus' ethical teachings because he did not believe in Jesus' divinity or any of the other supernatural aspects of the Bible. See also General topics Christian mythology INRI (stands for "Jesus the Nazarene the King of the Jews") Views on Jesus Cultural depictions of Jesus Jesusism Pauline Christianity Sexuality of Jesus New Testament Jesus King of Kings Miracles of Jesus Race of Jesus Jesus and history Apostolic succession Christian apologetics Historical reliability of the Gospels Historicity of Jesus The life of Jesus in the New Testament Related lists List of books about Jesus List of founders of religious traditions List of messiah claimants List of people claimed to be Jesus List of people who have been considered deities Notes Rahner (page 731) states that the consensus among historians is c. 4 BC/BCE. Sanders supports c. 4 BC/BCE. Vermes supports c. 6/5 BC/BCE. Finegan supports c. 3/2 BC/BCE. Sanders refers to the general consensus Vermes a common 'early' date Finegan defends comprehensively the date according to early Christian traditions. Our conclusion must be that Jesus came from Nazareth. Theissen Gerd; and Merz Annette. The historical Jesus: A comprehensive guide. Minneapolis: Fortress Press. 1998. Tr from German (1996 edition). p. 165. ISBN 978-0-8006-3123-9 a b c d e f g The Cradle the Cross and the Crown: An Introduction to the New Testament by Andreas J. Kstenberger L. Scott Kellum 2009 ISBN 9780805443653 page 114 a b c d Jesus & the Rise of Early Christianity: A History of New Testament Times by Paul Barnett 2002 ISBN 0830826998 pages 19-21 a b c d e f g h i 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 0931464501 pages 113-129 Sanders (1993). pp. 11 249  Vermes Geza. The authentic gospel of Jesus. London Penguin Books. 2004. Eusebius (trans. Cameron Averil; Hall Stuart G.). Life of Constantine. Oxford: Clarendon Press; New York : Oxford University Press 1999. ISBN 978-0-19-814917-0 Theologian and bishop Lesslie Newbigin says "the whole of Christian teaching would fall to the ground if it were the case that the life death and resurrection of Jesus were not events in real history but stories told to illustrate truths which are valid apart from these happenings." Newbigin JEL (1989). "The Gospel In a Pluralist Society". London: SPCK. p. 66. a b c d e Grudem Wayne (1994). Systematic Theology: An Introduction to Biblical Doctrine. Grand Rapids: Zondervan. ISBN 0-310-28670-0.  :568603 a b Funk Robert W; Seminar Jesus (1998). Introduction. San Francisco: HarperSanFrancisco. pp. 140. ISBN 978-0-06-062978-6.  a b c Funk Robert W; Hoover Roy W.; Jesus Seminar (1993). Introduction. New York: Maxwell Macmillan. pp. 130. ISBN 978-0-02-541949-0.  a b c Harris Stephen L (1985). Understanding the Bible: a readers introduction. Palo Alto: Mayfield. pp. 25560. ISBN 978-0-87484-696-6.  a b c d e Crossan John Dominic (1998). The essential Jesus: original sayings and earliest images. Edison NJ: Castle Books. ISBN 978-0-7858-0901-2.  Examples of authors who argue the Jesus myth theory: Thompson Thomas L (2006). The messiah myth: The near eastern roots of Jesus and David. London: Jonathan Cape. ISBN 978-0-224-06200-8.  Martin Michael (1991). The case against Christianity. Philadelphia: Temple University Press. pp. 3672. ISBN 978-1-56639-081-1.  Robertson John Mackinnon.  Levine Amy-Jill (1998). Coogan Michael D.. ed. Visions of Kingdoms: From Pompey to the First Jewish Revolt (63 BCE70 CE). New York and Oxford: Oxford University Press. pp. 37071. ISBN 978-0-19-508707-9. http://books.google.com/idzFhvECwNQD0C&pgPA352.  Brown Raymond E. (1994). The Death of the Messiah: from Gethsemane to the Grave: A Commentary on the Passion Narratives in the Four Gospels. New York: Doubleday Anchor Bible Reference Library. p. 964. ISBN 978-0-385-19397-9.  Carson D. A.; et al.. pp. 5056.  Cohen (1987). pp. 78 93 105 108.  Crossan. pp. xixiii.  Grant Michael. pp. 3435 78 166 200.  Paula Fredriksen (1999). Alfred A. Knopf. pp. 67 10510 23234 266.  Meier John P. (1993). 1:68 146 199 278 386 2:726. Sanders. pp. 1213.  Vermes Gza (1973). "Jesus the Jew". Philadelphia: Fortress Press. p. 37.  Maier Paul L. (1991). Kregel. pp. 1 99 121 171.  Wright N. T. (1998). HarperCollins. pp. 32 83 100102 222.  Witherington Ben III. pp. 1220.  a b Theissen Gerd and Annette Merz. The historical Jesus: a comprehensive guide. Fortress Press. 1998. translated from German (1996 edition). Chapter 1. Quest of the historical Jesus. p.p 1-16 The dogma of the Trinity at 'Catholic Encyclopedia' ed. Kevin Knight at New Advent website Friedmann Robert (1953). "Antitrinitarianism". Global Anabaptist Mennonite Encyclopedia Online. http://www.gameo.org/encyclopedia/contents/A597.html. Retrieved June 8 2008.  For instance Brown Raymond E (1979). The Birth of the Messiah. Garden City NY: Image Books. p. 9. ISBN 978-0-385-05405-8.  Strobel Lee (2007). The Case for the Real Jesus. p. 200. ISBN 031024210X.  Norman Asher (2007). Twenty-six reasons why Jews dont believe in Jesus. Feldheim Publishers. pp. 1618 8996. ISBN 0977193705. http://books.google.com/idtx5qrKz6dRMC&pgPR17&dqJudaism+rejects+assertions+that+Jesus+was+the+awaited+Messiah+arguing+that+he+did+not+fulfill+the&q. Retrieved 5 July 2010.  Houlden James L (2005). Jesus: The Complete Guide. London: Continuum. ISBN 978-0-8264-8011-8.  Prof. Dr. aban Ali Dzgn (2004). "Uncovering Islam: Questions and Answers about Islamic Beliefs and Teachings". Ankara: The Presidency of Religious Affairs Publishing. http://www.diyanet.gov.tr/English/webkitap.aspyid30.  "Compendium of Muslim Texts". http://www.usc.edu/schools/college/crcc/engagement/resources/texts/muslim/quran/004.qmt.html#004.157.  "Comparison Chart: Baha'i Islam Christianity Judaism". ReligionFacts. http://www.religionfacts.com/bahai/comparisonchart.htm. Retrieved 2010-11-19.  "Baha'i Beliefs". Contenderministries.org. http://www.contenderministries.org/bahai/beliefs.php. Retrieved 2010-11-19.  Brown Driver Brigges Hebrew and English Lexicon; Hendrickson Publishers 1996 ISBN 1-56563-206-0. Liddell and Scott. A Greek-English Lexicon p. 824. Larry W. Hurtado 2005 Lord Jesus Christ: Devotion to Jesus in Earliest Christianity ISBN 9780802831675 page 392 The Gospel of Luke by Joel B. Green 1997 ISBN 0802823157 page 88 Reading Matthew: a literary and theological commentary by David E. Garland 1999 ISBN 1573122742 page 23 The Gospel of Matthew by R. T. France 2007 ISBN 080282501X page 78 Matthew 1-7 by William David Davies Dale C. Allison 2004 ISBN 0567083551 page 155 a b "Catholic encyclopedia: Origin of the name Jesus Christ". Newadvent.org. 1910-10-01. http://www.newadvent.org/cathen/08374x.htm. Retrieved 2011-04-10.  Matthew by Douglas Hare 2009 ISBN 066423433X page 11 Matthew 1-7 by William David Davies Dale C. Allison 2004 ISBN 0567083551 page 209 Bible explorer's guide by John Phillips 2002 ISBN 0825434831 page 147 All the Doctrines of the Bible by Herbert Lockyer 1988 ISBN 0310280516 page 159  "Origin of the Name of Jesus Christ". Catholic Encyclopedia. New York: Robert Appleton Company. 1913.  a b Vine WE (1940). Expository Dictionary of New Testament Words. Old Tappan NJ: Fleming H. Revell Company.  pp 274-275 Jesus of history Christ of faith by Thomas Zanzig 2000 ISBN 0884895300 page 314 Christianity by Donald W. Ekstrand 2008 ISBN 1604779292 pages 147-150 a b Jesus God and Man by Wolfhart Pannenberg 1968 ISBN 0664244688 pages 30-31 a b Durant 1944:5537. The Cambridge companion to Jesus by Markus N. A. Bockmuehl 2001 Cambridge Univ Press ISBN 9780521796781 pages 123-124. Page 124 state that the "farfetched theories that Jesus' existence was a Christian invention are highly implausible." a b Powell Mark Allan (1998). Jesus as a figure in history: how modern historians view the man from Galilee. Louisville KY: Westminster John Knox Press. p. 168. ISBN 978-0-664-25703-3. http://books.google.com/idIJP4DRCVaUMC&pgPA168.  a b Weaver Walter P (1999). The historical Jesus in the twentieth century. Harrisburg PA: Trinity Press International. p. 71. ISBN 978-1-56338-280-2. http://books.google.com/id1CZbuFBdAMUC&pgPA71&q.  a b Voorst Robert E. Van (2000). Jesus outside the New Testament: an introduction to the ancient evidence. Grand Rapids MI: W.B. Eerdmans. p. 16. ISBN 978-0-8028-4368-5. http://books.google.com/idlwzliMSRGGkC&pgPA16#vonepage&q.  a b Dunn James G (January 20 2009). "James Dunn profile". The Guardian (London). http://www.guardian.co.uk/profile/james-g-dunn. Retrieved May 6 2010.  a b "Professor James Dunn  British Academy". Britac.ac.uk. http://www.britac.ac.uk/fellowship/elections/2006/dunnj.cfm. Retrieved 2010-11-19.  a b Theissen 1998 pp. 6472 a b Theissen 1998 pp. 81-83 a b 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 0802823157. http://books.google.com/idkoYlW6IoOjMC&pgPR85&dqJoel+B.+Green+The+Gospel+of+Luke+(Eerdmans+1997)+page+168.  a b c Pratt J. P. (1991). "Newton's Date for the Crucifixion". Journal of the Royal Astronomical Society 32 (3): 301304. Bibcode 1991QJRAS..32..301P.  a b Colin J. Humphreys and W. G. Waddington "Dating the Crucifixion " Nature 306 (December 22/29 1983) pp. 743-46. 1 Bible explorer's guide by John Phillips 2002 ISBN 0825434831 page 19 a b Western Civilization: A Brief History by Jackson J. Spielvogel 2010 ISBN 0495571474 pages 123-124 Pontius Pilate in history and interpretation by Helen Katharine Bond 1999 ISBN 0521631149 pages 1-2 Between Rome and Jerusalem: 300 years of Roman-Judaean relations by Martin Sicker 2001 ISBN 0275971406 pages ix-xii The Jews under Roman rule by E. Mary Smallwood 2001 ISBN 039104155X page 144 a b c New Testament History by Richard L. Niswonger 1992 ISBN 0310312019 pages 121-124 Encyclopedia of theology: a concise Sacramentum mundi by Karl Rahner 2004 ISBN 0860120066 page 731 Freed Edwin D (2004). Stories of Jesus Birth. Continuum International. p. 119  Vermes Gza (2006). The Nativity: History and Legend. London: Penguin. p. 22  Dunn James DG (2003). Jesus Remembered. Eerdmans Publishing. p. 324  Some of the historians and Biblical scholars who place the birth and death of Jesus within this range include D. A. Carson Douglas J. Moo and Leon Morris. An Introduction to the New Testament. Grand Rapids MI: Zondervan Publishing House 1992 54 56 Michael Grant Jesus: An Historians Review of the Gospels Scribners 1977 p. 71. John P. Meier A Marginal Jew Doubleday 1991 vol. 1:214. Sanders (1993) pp. 1011 Ben Witherington III "Primary Sources" Christian History 17 (1998) No. 3:1220. a b c d e f g h Eerdmans Dictionary of the Bible 2000 Amsterdam University Press ISBN 9053565035 page 249 a b c Jack V. Scarola "A Chronology of the nativity Era" in Chronos kairos Christos 2 by Ray Summers Jerry Vardaman 1998 ISBN 0865545820 pages 61-81 a b Christianity and the Roman Empire: background texts by Ralph Martin Novak 2001 ISBN 1563383470 pages 302-303 Blackburn Bonnie; Holford-Strevens Leofranc. The Oxford companion to the Year: An exploration of calendar customs and time-reckoning. Oxford: Oxford University Press 1999. Aspects of the liturgical year in Cappadocia (325-430) by Jill Burnett Comings 2005 ISBN 0820474649 pages 61-71 Faith & philosophy of Christianity by Maya George 2009 ISBN 8178357208 page 287 Stories of Jesus' Birth by Edwin D. Freed 2004 ISBN 0567080463 pages 136-137 Luke 1-5: New Testament Commentary by John MacArthur Jr. 2009 ISBN 9780802408716 page 201 a b The Riddles of the Fourth Gospel: An Introduction to John by Paul N. Anderson 2011 ISBN 080060427X page 200 a b Herod the Great by Jerry Knoblet 2005 ISBN 0761830871 page 184 a b Eerdmans Dictionary of the Bible states that Jesus began his ministry "ca 28 AD" at "ca age 31". In Chronos kairos Christos: Paul L. Maier specifically states that he considers the Temple visit date in John at "around 29 AD/CE" using various factors that he summarizes in a chronology table. Maier's table considers 28 AD/CE to be roughly the 32nd birthday of Jesus and at http://www.mtio.com/articles/aissar30.htm Paul Meir clearly states that 5 BC/BCE was the year of birth of Jesus. Paul N. Anderson dates the temple incident at "around 26-27 AD/CE" Jerry Knoblet estimates the date as around AD 27 AD/CE. In their book Robert Fortna & Thatcher estimate the date at around AD/CE 28. Kstenberger & Kellum (page 140) make the same statement as Maier namely that the 32nd birthday of Jesus was around 28 AD/CE when his ministry began. Hoehner Harold W (1978). Chronological Aspects of the Life of Christ. Zondervan. pp. 2937. ISBN 0310262119. http://books.google.com/id6z-NcR7fVSIC&dqCHronological+Aspects+of+the+Life+of+Christ.  Luke states that John's ministry began in the fifteenth year of the reign of Tiberius Caesar when Pontius Pilate was governor of Judea and Herod was tetrarch of Galilee and his brother Philip was tetrarch of the region of Iturea and Trachonitis and Lysanias was tetrarch of Abilene during the high priesthood of Annas and Caiaphas. Encyclopedia of the historical Jesus by Craig A. Evans 2008 ISBN 0415975697 page 115 As stated by Kstenberger & Kellum (page 114) there is some uncertainty about how Josephus referred to and computed dates hence various scholars arrive at slightly different dates for the exact date of the start of the Temple construction varying by a few years in their final estimation of the date of the Temple visit. Eerdmans Dictionary of the Bible page 246 states that Temple construction never completed and that the Temple was in constant reconstruction until it was destroyed in AD/CD 70 by the Romans and states that the 46 years should refers to the actual number of year from the start of the construction. Jesus in Johannine tradition by Robert Tomson Fortna Tom Thatcher 2001 ISBN 9780664222192 page 77 Newsom Carol A; Ringe Sharon H (1998). The Women's Bible Commentary. Westminster: John Knox Press. p. 381. ISBN 9780664257811. http://books.google.com/idymp4S2qZJ4cC&pgPA381&vqthree-year&dqThe+Women%27s+Bible+Commentary  Graham Stanton 2002 The Gospels and Jesus ISBN 0199246165 page 185 a b c The Cradle the Cross and the Crown: An Introduction to the New Testament by Andreas J. Kstenberger L. Scott Kellum 2009 ISBN 9780805443653 pages 77-79 a b c Paul's early period: chronology mission strategy theology by Rainer Riesner 1997 ISBN 9780802841667 page 19-27 (page 27 has a table of various scholarly estimates) Newton Isaac (1733). "Of the Times of the Birth and Passion of Christ" in Observations upon the Prophecies of Daniel and the Apocalypse of St. John Schaefer B. E. (1990). "Lunar Visibility and the Crucifixion". Journal of the Royal Astronomical Society 31 (1): 5367. Bibcode 1990QJRAS..31...53S.  Colin J. Humphreys and W. G. Waddington The Date of the Crucifixion Journal of the American Scientific Affiliation 37 (March 1985)2 Sanders EP (1995). The Historical Figure of Jesus. London: Penguin Books. p. 3  "What the Old Testament Prophesied About the Messiah". http://Christianity.com/Christian%20Foundations/Jesus/11541169/. Retrieved October 11 2007.  Sanders (1993). pp. 13243  "synoptic". Oxford English Dictionary. Oxford University Press. 2nd ed. 1989. Durant Will. Caesar and Christ. New York: Simon and Schuster. 1972 a b c Ehrman Bart D. Misquoting Jesus: The Story Behind Who Changed the Bible and Why. HarperCollins 2005. ISBN 978-0-06-073817-4. Steven L. Cox 2007 Harmony of the Gospels ISBN 0-8054-9444-8 page 3 Kurt Aland 1982 Synopsis of the Four Gospels ISBN 0-8267-0500-6 pages 1-10 John Bernard Orchard 1983 Synopsis of the Four Gospels ISBN 0-567-09331-X pages 2-7 Carlson Stephen C. "The Two Source Hypothesis." Aug. 20 2009. The Historical Figure of Jesus" Sanders E.P. Penguin Books: London 1995 p. 3. "Sanders p. 3." a b Mary in the New Testament by Raymond Edward Brown 1978 ISBN 0809121689 page 163 Where Christology began: essays on Philippians 2 by Ralph P. Martin Brian J. Dodd 1998 ISBN 0664256198 page 28 The purpose of the Biblical genealogies by Marshall D. Johnson 1989 ISBN 052135644X pages 229-233 Joseph A. Fitzmyer The Gospel According to Luke IIX. Anchor Bible. Garden City: Doubleday 1981 pp. 499500. I. Howard Marshall The Gospel of Luke (The New International Greek Testament Commentary). Grand Rapids: Eerdmans 1978 p. 158. The Gospel of Luke by William Barclay 2001 ISBN 0664224873 pages 49-50 Luke: an introduction and commentary by Leon Morris 1988 ISBN 0802804195 page 110 Steven L. Cox Kendell H Easley 2007 Harmony of the Gospels ISBN 0-8054-9444-8 pages 285-286 a b The people's New Testament commentary by M. Eugene Boring Fred B. Craddock 2004 ISBN 0664227546 page 177 Mercer dictionary of the Bible by Watson E. Mills Roger Aubrey Bullard 1998 ISBN 0865543739 page 556 a b Jesus and the Gospels by Clive Marsh Steve Moyise 2006 ISBN 0567040739 page 37 The Gospel according to Matthew by Leon Morris ISBN 0851113389 page 26 A Dictionary of biblical tradition in English literature by David L. Jeffrey 1993 ISBN 0802836348 pages 538-540 Steven L. Cox Kendell H Easley 2007 Harmony of the Gospels ISBN 0-8054-9444-8 pages 30-37 Who's Who in the New Testament by Ronald Brownrigg Canon Brownrigg 2001 ISBN 0415260361 pages 96-100 The Birth of Jesus According to the Gospels by Joseph F. Kelly 2008 ISBN pages 41-49 An Introduction to the Bible by Robert Kugler Patrick Hartin ISBN 080284636X page 394 Recovering Jesus Thomas R. Yoder Neufeld 2007 ISBN 1587432021 pages 113-114 A Dictionary of biblical tradition by David L. Jeffrey 1993 ISBN 0802836348 pages 538-540 a b Matthew by Charles H. Talbert 2010 ISBN 0801031923 page 29-30 a b c Harris Stephen L. Understanding the Bible. Palo Alto: Mayfield. 1985. "Matthew" pp. 27285. The Gospel of Matthew by Rudolf Schnackenburg 2002 ISBN 0802844383 pages 9-11 Saint Joseph: His Life and His Role in the Church Today by Louise Bourassa Perrotta 2000 ISBN 0879735732 pages 21 and 110-112 International Standard Bible Encyclopedia: A-D by Geoffrey W. Bromiley 1979 ISBN 0802837816 page 551 An Intermediate Greek-English Lexicon: The Seventh Edition of Liddell and Scotts Greek-English Lexicon. Oxford: Clarendon Press. p. 797  Dickson John Jesus: A Short Life Lion Hudson 2008 ISBN 0825478022 pages 68-69 Fiensy David Jesus the Galilean Gorgias Press 2007 ISBN 1593333137 page 74 a b c d e Harris Stephen L. Understanding the Bible. Palo Alto: Mayfield. 1985. Early Christian accounts reflect some perplexity at Jesus being baptized especially by a subordinate figure. See Baptism of Christ. Cross F. L. ed. The Oxford dictionary of the Christian church. New York: Oxford University Press. 2005 Matthew 4:111 Mark 1:1213 Luke 4:113 John Gospel of. Cross F. L. ed. The Oxford dictionary of the Christian church. New York: Oxford University Press. 2005 a b "John Gospel of St." Cross F. L. ed. The Oxford dictionary of the Christian church. New York: Oxford University Press. 2005 Meier 1991 vol. 1:405 a b c Introduction. Funk Robert W. Roy W. Hoover and the Jesus Seminar. The five gospels. HarperSanFrancisco. 1993. "The Thompson Chain-Reference Study Bible" published December 1999 B.B. Kirkbride Bible Co. Inc.; William Adler & Paul Tuffin "The Chronography of George Synkellos: A Byzantine Chronicle of Universal History from the Creation" Oxford University Press (2002) p. 466 a b c d e f Funk Robert W. and the Jesus Seminar. The acts of Jesus: the search for the authentic deeds of Jesus. HarperSanFrancisco. 1998. Luke 14:26 Matthew 10:37. Luke contains a harsher version than the saying in Matthew as does Thomas. Funk Robert W. Roy W. Hoover and the Jesus Seminar. The five gospels. HarperSanFrancisco. 1993. p. 353 a b c Harris Stephen L. Understanding the Bible. Palo Alto: Mayfield. 1985. "Mark" pp. 285296 Harris Stephen L. Understanding the Bible. Palo Alto: Mayfield. 1985. "Luke" pp. 297301 Funk Robert W. Roy W. Hoover and the Jesus Seminar. The five gospels. HarperSanFrancisco. 1993. "Introduction" p 1-30. Luke 10:2628 Matthew 22:3740 Sermon on the Mount;Mt 57 Prodigal Son;Lk 15:1132 Parable of the Sower;Mt 13:19 AgapeMt 22:3440 Vermes Geza. The authentic gospel of Jesus. London Penguin Books. 2004. Epilogue. p. 398-417. Matthew 17:16 Mark 9:18 Luke 9:2836 a b Funk Robert W. and the Jesus Seminar. The acts of Jesus: the search for the authentic deeds of Jesus. HarperSanFrancisco. 1998. "Mark" pp. 51161 "Messianic Secret" Cross F. L. ed. The Oxford dictionary of the Christian church. New York: Oxford University Press. 2005 Funk Robert W. Roy W. Hoover and the Jesus Seminar. The five gospels. HarperSanFrancisco. 1993. pages 7273. a b Harris Stephen L. Understanding the Bible. Palo Alto: Mayfield. 1985. "John" pp. 302310 "Jesus was claiming for himself the title "I AM" by which God designates himself... he was claiming to be God."Wayne Grudem Systematic Theology page 546 Zondervan. a b c d The Synoptics: Matthew Mark Luke by Jn Majernk Joseph Ponessa Laurie Watson Manhardt 2005 ISBN 1931018316 pages 133-134 Matthew 19-28 by William David Davies Dale C. Allison 2004 ISBN 0567083756 page 120 a b John 12-21 by John MacArthur 2008 ISBN 9780802408242 pages 17-18 a b c d e The people's New Testament commentary by M. Eugene Boring Fred B. Craddock 2004 ISBN 0664227546 pages 256-258 a b c d e The Bible Knowledge Background Commentary: Matthew-Luke Volume 1 by Craig A. Evans 2003 ISBN 0781438683 page 381-395 The Bible knowledge background commentary: John's Gospel Hebrews-Revelation by Craig A. Evans ISBN 0781442281 pages 114-118 Matthew 21:1-11 Mark 11:1-11 Luke 19:28-44 John 12:12-19 a b c The International Standard Bible Encyclopedia by Geoffrey W. Bromiley 1988 ISBN 0802837859 page 571-572 a b The Bible knowledge background commentary by Craig A. Evans 2005 ISBN 0781442281 page 49 a b The Fourth Gospel And the Quest for Jesus by Paul N. Anderson 2006 ISBN 0567043940 page 158 Matthew 26:14-16 Mark 14:10-11 Luke 22:1-6 a b All the Apostles of the Bible by Herbert Lockyer 1988 ISBN 0310280117 page 106-111 The Synoptic Gospels and the Book of Acts by Doremus Almy Hayes 2009 ISBN 1115877313 page 88 Matthew 26:20 Mark 14:17 Luke 22:21-23 John 13:1 Steven L. Cox Kendell H Easley 2007 Harmony of the Gospels ISBN 0-8054-9444-8 page 180-191 a b c The encyclopedia of Christianity Volume 4 by Erwin Fahlbusch 2005 ISBn 9780802824165 pages 52-56 a b The Bible Knowledge Background Commentary by Craig A. Evans 2003 ISBN 0781438683 pages 465-477 a b Steven L. Cox Kendell H Easley 2007 Harmony of the Gospels ISBN 0-8054-9444-8 page 182 Oxford Dictionary of the Christian Church / editors F. L. Cross & E. A. Livingstone 2005 ISBN 978-0-19-280290-3 article Eucharist Eerdmans Dictionary of the Bible 2000 ISBN 9053565035 page 792 Peter: apostle for the whole church by Pheme Perkins 2000 ISBN 0567087433 page 85 The Gospel according to Matthew Volume 1 by Johann Peter Lange 1865 Published by Charles Scribner Co NY page 499 a b Harris Stephen L. Understanding the Bible. Palo Alto: Mayfield. 1985. "Matthew" pp. 27285. John by Gail R. O'Day Susan Hylen 2006 ISBN 9780664252601 Chapter 15: The Farewell Discourse pages 142-168 The Gospel according to John by Herman Ridderbos 1997 ISBN 9780802804532 The Farewell Prayer: pages 546-576 The Synoptics: Matthew Mark Luke by Jn Majernk Joseph Ponessa Laurie Watson Manhardt 2005 ISBN 1931018316 page 169 a b c d e f g h The Bible Knowledge Commentary: New Testament edited by John F. Walvoord Roy B. Zuck 1983 ISBN 9780882078120 pages 83-85 a b c d e f g h i j k The Bible Knowledge Background Commentary: Matthew-Luke Volume 1 by Craig A. Evans 2003 ISBN 0781438683 page 487-500 Brown Raymond E. An Introduction to the New Testament Doubleday 1997 ISBN 0-385-24767-2 p. 146. a b c d e f g h Jesus and the Gospels: An Introduction and Survey by Craig L. Blomberg 2009 ISBN 0805444823 pages 396-400 a b c d e f g h i Holman Concise Bible Dictionary 2011 ISBN 0805495487 pages 608-609 a b The International Standard Bible Encyclopedia by Geoffrey W. Bromiley 1982 ISBN 0802837824 pages 1050-1052 The Biblical Rembrandt by John I. Durham 2004 ISBN 0865548862 163 Matthew 27:1 Mark 15:1 22:66 Theological dictionary of the New Testament by Gerhard Kittel Geoffrey William Bromiley Gerhard Friedrich 1980 ISBN 0802822487 page 105 Matthew 26:67 Mark 14:65 Luke 22:63-65 John 18:22 Luke's presentation of Jesus: a christology by Robert F. O'Toole 2004 ISBN 8876536256 page 166 a b New Testament History by Richard L. Niswonger 1992 ISBN 0310312019 page 172 The Synoptics: Matthew Mark Luke by Jn Majernk Joseph Ponessa 2005 ISBN 1931018316 page 181 The Gospel according to Luke by Michael Patella 2005 ISBN 0814628621 page 16 Luke: The Gospel of Amazement by Michael Card 2011 ISBN 9780830838356 page 251 Bible Study Workshop - Lesson 228 a b Pontius Pilate: portraits of a Roman governor by Warren Carter 2003 ISBN 9780814651131 pages 120-121 The Names of Jesus by Stephen J. Binz 2004 ISBN 1585953156 pages 81-82 John by H. A. Ironside 2006 ISBN 0825429153 page 454 Studies in Early Christology by Martin Hengel 2004 ISBN 0567042804 page 46 The Gospel and Epistles of John by Raymond Edward Brown 1988 ISBN 0814612830 page 93 a b The Passion of Jesus in the Gospel of Matthew by Donald Senior 1985 ISBN 0894534602 page 124 John Dominic Crossan (1995) Jesus: A Revolutionary Biography HarperOne ISBN 0060616628 page 145. J. D. Crossan page 145 states: "that he was crucified is as sure as anything historical can ever be." The Word in this world by Paul William Meyer John T. Carroll 2004 ISBN 0664227015 page 112 a b c d e f g The Bible Knowledge Background Commentary: Matthew-Luke Volume 1 by Craig A. Evans 2003 ISBN 0781438683 page 509-520 a b c d e The Cradle the Cross and the Crown: An Introduction to the New Testament by Andreas J. Kstenberger L. Scott Kellum 2009 ISBN 9780805443653 pages 211-214 a b Merriam-Webster's encyclopedia of world religions by Merriam-Webster Inc. 1999 ISBN 9780877790440 page 271 a b Geoffrey W. Bromiley International Standard Bible Encyclopedia Eerdmans Press 1995 ISBN 0802837840 page 426 Joseph F. Kelly An Introduction to the New Testament 2006 ISBN 978-0-8146-5216-9 page 153 Jesus: the complete guide by Leslie Houlden 2006 ISBN 082648011X page 627 Vernon K. Robbins in Literary studies in Luke-Acts by Richard P. Thompson (editor) 1998 ISBN 0865545634 pages 200-201 Mercer dictionary of the Bible by Watson E. Mills Roger Aubrey Bullard 1998 ISBN 0865543739 page 648 Reading Luke-Acts: dynamics of Biblical narrative by William S. Kurz 1993 ISBN 0664254411 page 201 The Gospel according to Mark by George Martin 2o05 ISBN 0829419705 page 440 Mark by Allen Black 1995 ISBN 0899006299 page 280 The Gospel of Matthew by Daniel J. Harrington 1991 ISBN 0814658032 page 404 The Gospel according to Matthew by Leon Morris ISBN 0851113389 page 727 Matthew 28:1 Mark 16:9 Luke 24:1 and John 20:1 a b c d e f g h The Bible Knowledge Background Commentary: Matthew-Luke Volume 1 by Craig A. Evans 2003 ISBN 0781438683 pages 521-530 a b c d e Steven L. Cox Kendell H Easley 2007 Harmony of the Gospels ISBN 0-8054-9444-8 pages 216-226 a b c d e f g h i The Bible Knowledge Commentary: New Testament edited by John F. Walvoord Roy B. Zuck 1983 ISBN 9780882078120 page 91 The Acts of the Apostles by Frederick Fyvie Bruce ISBN 9780802809667 page 210 a b The Wiersbe Bible Commentary: The Complete New Testament by Warren W. Wiersbe 2007 ISBN 9780781445399 pages 350-352 a b The Acts of the Apostles by Luke Timothy Johnson Daniel J. Harrington 1992 ISBN 9780814658079 pages 164-167 The Titles of Jesus in Christology: Their History in Early Christianity by Ferdinand Hahn Harold Knight George Ogg 2002 ISBN 0227170857 pages 11-12 Thompson Frank Charles ed. The Thompson Chain-Reference Bible. Zondervan Bible Publishers Grand Rapids. 1983. p. 1563. Oxford Dictionary of the Christian Church (Oxford University Press 2005 ISBN 978-0-19-280290-3) article Messiah a b Lord Jesus Christ: Devotion to Jesus in Earliest Christianity by Larry W. Hurtado 2005 ISBN 0802831672 page 288 Who do you say that I am Essays on Christology by Jack Dean Kingsbury Mark Allan Powell David R. Bauer 1999 ISBN 0664257526 page xvi One teacher: Jesus' teaching role in Matthew's gospel by John Yueh-Han Yieh 2004 ISBN 3110181517 pages 240-241 Lord Jesus Christ: Devotion to Jesus in Earliest Christianity by Larry W. Hurtado 2005 ISBN 0802831672 pages 363-363 Dunn James (1980). Christology in the Making. SCM Press. p. xiii. "There is no question in my mind that the doctrine of incarnation comes to clear expression within the NT...John 1:14 ranks as a classic formulation of the Christian belief in Jesus as incarnate God" . Hebblethwaite Brian (1987). The Incarnation. Cambridge University Press. p. 74. "it is no longer possible to defend the divinity of Jesus by reference to the claims of Jesus"  Robinson John AT (1963). Honest to God. Westminster Press. p. 47. "It is indeed an open question whether Jesus ever claimed to be the Son of God let alone God."  Christianity by Donald W. Ekstrand 2008 ISBN 1604779292 page 81 Themes of St. Luke by John Navone 1970 ISBN 8876523588 page 132 Mercer dictionary of the Bible by Watson E. Mills Roger Aubrey Bullard 1998 ISBN 0865543739 pages 520-525 The Christology of the New Testament by Oscar Cullmann 1959 ISBN 0664243517 pages 234-237 The Christology of the New Testament by Oscar Cullmann 1959 ISBN 0664243517 page 202 a b Great Themes of the Bible Volume 2 by Sarah S. Henrich 2007 ISBN 0664230644 page 18 Prophet and teacher: an introduction to the historical Jesus by William R. Herzog 2005 ISBN 0664225284 page 15 God with us by Mark Allan Powell 1995 ISBN 0800628810 pages 80-82 a b Encyclopedia of theology: a concise Sacramentum mundi by Karl Rahner 2004 ISBN 0860120066 page 1082 a b c d Hurtado Larry W. (June 2003). Lord Jesus Christ: Devotion to Jesus in Earliest Christianity. Grand Rapids Mich.: W.B. Eerdmans. ISBN 0-8028-6070-2 pages 370-371 Ramsey Michael (1980). Jesus and the Living Past. Oxford University Press. p. 39. "Jesus did not claim deity for himself"  Dunn James (1980). Christology in the Making. SCM Press. p. 254. "We cannot claim that Jesus believed himself to be the incarnate Son of God"  Henry George Liddell and Robert Scott An Intermediate Greek-English Lexicon: logos 1889. The Christology of the New Testament by Oscar Cullmann 1959 ISBN 0664243517 page 258 a b The International Standard Bible Encyclopedia by Geoffrey W. Bromiley 1988 ISBN 0802837859 page 106 Mercer dictionary of the Bible by Watson E. Mills Roger Aubrey Bullard 1998 ISBN 0865543739 page 520 Introduction to theology by Owen C. Thomas Ellen K. Wondra 2002 ISBN 0819218979 page 173 A Complete Introduction to the Bible by Christopher Gilbert 2009 ISBN 0809145529 page 216 Stagg Frank (1962). New Testament Theology. Broadman Press. p. 78. ISBN 978-0805416138.  Vermes (1981). a b Schaeffer Francis A (1968). The God Who is There. Downers Grove Il.: InterVarsity Press. pp. 7273. ISBN 0-8308-1947-9.  D. G.Dunn Jesus Remembered Volume 1 of Christianity in the Making Eerdmans Publishing 2003 pp. 125-27. William Edward Arnal Whose historical Jesus Volume 7 Studies in Christianity and Judaism Wilfrid Laurier Univ. Press 1997 Borg Marcus J. in Borg Marcus J. and N. T. Wright. The Meaning of Jesus: Two visions. New York: HarperCollins. 2007. Funk Robert W. Roy W. Hoover and the Jesus Seminar. The five gospels. HarperSanFrancisco. 1993. "Introduction" pp. 130 "The Gospel of John is quite different from the other three gospels and it is primarily in the latter that we must seek information about Jesus." Sanders (1993) p. 57. van Voorst Robert E (2000). Jesus Outside the New Testament: An Introduction to the Ancient Evidence. Grand Rapids MI: Eerdmans. p. 16. "The nonhistoricity thesis has always been controversial and it has consistently failed to convince scholars of many disciplines and religious creeds... Biblical scholars and classical historians now regard it as effectively refuted"  Weaver Walter P (1999). The Historical Jesus in the Twentieth Century 19001950. Continuum International. p. 71. "The denial of Jesus historicity has never convinced any large number of people in or out of technical circles nor did it in the first part of the century"  Dunn JG (2003). Jesus Remembered. Eerdmans. p. 142. "about once every generation someone reruns the thesis that Jesus never existed and that the Jesus tradition is a wholesale invention"  Ramm Bernard L (1993). An Evangelical Christology: Ecumenic and Historic. Regent College Publishing. p. 19. "There is almost Universal agreement that Jesus lived"  Wright Marcus J (1999). "A Vision of the Christian Life". The Meaning of Jesus: Two Visions. HarperCollins. p. 236. "some judgements are so probable as to be certain; for example Jesus really existed"  a b Cross F. L. ed. The Oxford Dictionary of the Christian Church. New York: Oxford University Press. 2005article "Historical Jesus Quest of the" Meier (1991) pp. 434 For a comparison of the Jesus movement to the Zealots see S. G. F. Brandon Jesus and the Zealots: a study of the political factor in primitive Christianity Manchester University Press (1967) ISBN 0-684-31010-4 For a general comparison of Jesus' teachings to other schools of first century Judaism see John P. Meier Companions and Competitors (A Marginal Jew: Rethinking the Historical Jesus Volume 3) Anchor Bible 2001. ISBN 0385469934. Joel B. Green Scot McKnight I. Howard Marshall Dictionary of Jesus and the Gospels (InterVarsity Press 1992) page 442 Shaye J.D. Cohen From the Maccabees to the Mishnah Westminster Press 1987 pp. 78 93 105 108 Crossan The Historical Jesus' pp. xixiii Michael Grant pp. 3435 78 166 200 Paula Fredriksen Jesus of Nazareth King of the Jews Alfred B. Knopf 1999 pp. 67 105110 232234 266 ohn P. Meier vol. 1:68 146 199 278 386 2:726 E.P. Sanders (1993) pp. 1213 Gza Vermes Jesus the Jew (Philadelphia: Fortress Press 1973) p. 37.; a b Sanders E.P. Jesus and Judaism. Minneapolis: Fortress Press 1987 Vermes Gza. Jesus the Jew: A Historian's Reading of the Gospels. Minneapolis: Augsburg Fortress 1981 Fredriksen Paula. From Jesus to Christ. New Haven: Yale University Press 2000. a b c d e f g h i j k l m Vermes Geza. The authentic gospel of Jesus. London Penguin Books. 2004. Chapter 10: Towards the authentic gospel. p. 370-397. a b Theissen Gerd and Annette Merz. The historical Jesus: a comprehensive guide. Fortress Press. 1998. translated from German (1996 edition) Crossan John Dominic. The essential Jesus. Edison: Castle Books. 1998. p. 146 See Schwietzer Albert The Quest of the Historical Jesus: A Critical Study of its Progress from Reimarus to Wrede pp. 370371 402. Scribner (1968) ISBN 0-02-089240-3; Ehrman Bart Apocalyptic Prophet of the New Millennium Oxford University Press USA 1999. ISBN 019512474-X. Crossan however makes a distinction between John's apocalyptic ministry and Jesus' ethical ministry. See Crossan John Dominic The Birth of Christianity: Discovering What Happened in the Years Immediately After the Execution of Jesus pp. 305344. Harper Collins 1998. ISBN 0-06-061659-8 a b Funk Robert W. Roy W. Hoover and the Jesus Seminar. The five gospels. HarperSanFrancisco. 1993. Funk Robert W. Roy W. Hoover and the Jesus Seminar. The five gospels. HarperSanFrancisco. 1993. page 21. Theissen Gerd and Annette Merz. The historical Jesus: a comprehensive guide. Fortress Press. 1998. translated from German (1996 edition). Retrospect: a short life of Jesus. p. 569-572-. Haim Cohn The Trial and Death of Jesus Ktav Publishing House 1977:129133-134. "Pharisees" Cross F. L. ed. The Oxford dictionary of the Christian church. New York: Oxford University Press. 2005 Based on a comparison of the Gospels with the Talmud and other Jewish literature. Maccoby Hyam Jesus the Pharisee Scm Press 2003. ISBN 0-334-02914-7; Falk Harvey Jesus the Pharisee: A New Look at the Jewishness of Jesus Wipf & Stock Publishers (2003). ISBN 1-59244-313-3. Neusner Jacob (2000). A Rabbi Talks With Jesus. Montreal; Ithaca: McGill-Queen's University Press. ISBN 978-0-7735-2046-2. Rabbi Neusner contends that Jesus' teachings were closer to the House of Shammai than the House of Hillel. "Sadducees". Cross F. L. ed. The Oxford dictionary of the Christian church. New York: Oxford University Press. 2005 Based on a comparison of the Gospels with the Dead Sea Scrolls especially the Teacher of Righteousness and Pierced Messiah. Eisenman Robert James the Brother of Jesus: The Key to Unlocking the Secrets of Early Christianity and the Dead Sea Scrolls Penguin (Non-Classics) 1998. ISBN 0-14-025773-X; Stegemann Hartmut The Library of Qumran: On the Essenes Qumran John the Baptist and Jesus. Grand Rapids MI 1998. See also Broshi Magen "What Jesus Learned from the Essenes" Biblical Archaeology Review 30:1 pg. 3237 64. Magen notes similarities between Jesus' teachings on the virtue of poverty and divorce and Essene teachings as related in Josephus' The Jewish Wars and in the Damascus Document of the Dead Sea Scrolls respectively. See also Akers Keith The Lost Religion of Jesus. Lantern 2000. ISBN 1-930051-26-3 Joseph Ratzinger Pope Benedict XVI Jesus of Nazareth p. 14 a b "Zealots". Cross F. L. ed. The Oxford Dictionary of the Christian Church. New York: Oxford University Press. 2005 "Jesus Christ". Cross F. L. ed. The Oxford Dictionary of the Christian Church. New York: Oxford University Press. 2005 a b Ehrman Bart D.. Jesus Interrupted HarperCollins 2009. ISBN 0061173932 "The New Testament was complete or substantially complete about AD 100 the majority of the writings being in existence twenty to forty years before this...the situation is encouraging from the historian's point of view for the first three Gospels were written at a time when many were alive who could remember the things that Jesus said and did... At any rate the time elapsing between the evangelic events and the writing of most of the New Testament books was from the standpoint of historical research satisfactorily short." Bruce F. F.: The New Testament Documents: Are They Reliable pp. 1214 InterVarsity Press USA 1997. "There is no reason to doubt that we have in the Gospel tradition several authentic fragments of His Jesus Christ's teaching (albeit in Greek translation)." "Jesus Christ". Cross F. L. ed. The Oxford dictionary of the Christian church. New York: Oxford University Press. 2005 Peter Kirby (20012007). "Early Christian Writings: Gospel of Mark". http://www.earlychristianwritings.com/mark.html. Retrieved January 15 2008.  Achtemeier Paul J. (1991). "The Gospel of Mark". The Anchor Bible Dictonary. 4. New York New York: Doubleday. p. 545. ISBN 0385193629.  Meier John P. (1991). A Marginal Jew. New York New York: Doubleday. pp. v.2 9556. ISBN 0385469934.  Harris Stephen L. Understanding the Bible. Palo Alto: Mayfield. 1985. "The Gospels" p. 266-268 "Matthew Gospel acc. to St." Cross F. L. ed. The Oxford dictionary of the Christian church. New York: Oxford University Press. 2005 Meier John P. A Marginal Jew: Rethinking the Historical Jesus Doubleday: 1991. vol 1: pp. 168171. a b Funk Robert W. Roy W. Hoover and the Jesus Seminar. The five gospels. HarperSanFrancisco. 1993. Introduction pp. 138 Kenneth Keulman Critical Moments in Religious History Mercer University Press p. 56 Andrew F. Gregory Christopher Mark Tuckett The Reception of the New Testament in the Apostolic Fathers Oxford University Press p. 178 a b Boyd Gregory. "The Jesus Legend: The Case for the Reliability of the Synoptic Jesus Tradition". P 370-380. 2007. Baker Academic. ISBN 0-8010-3114-1 a b Strobel Lee. The Case for Christ. 1998. a b c d Bruce F.F. (1981). The New Testament Documents: Are They Reliable. InterVarsity Press. Grant Michael (1977). Jesus: An Historians Review. pp. 199200  Dunn (PDF). Death of Jesus. Biblical Studies UK. http://www.biblicalstudies.org.uk/pdf/rh/death-of-jesusdunn.pdf  Dunn JGD (1998). The Christ and the Spirit. I: Christology. Eerdmans T & T Clark. p. 191  Bruce FF (1982). New Testament Documents: Are They Reliable. InterVarsity Press. ISBN 0-87784-691-X  Herzog II WR (2005). Prophet and Teacher. WJK ISBN 0-664-22528-4 This section draws on a number of sources to determine the doctrines of these groups especially the early Creeds the Catechism of the Catholic Church certain theological works and various Confessions drafted during the Reformation including the Thirty Nine Articles of the Church of England works contained in the Book of Concord and others. Catechism of the Catholic Church 43640; Thirty Nine Articles of the Church of England article 2; Irenaeus Adversus Haereses in Patrologia Graeca ed. J. P. Migne (Paris 18571866) 7/1 93; Luke 2:1; Matthew 16:16 Catechism of the Catholic Church 606618; Council of Trent (1547) in Denzinger-Schnmetzer Enchiridion Symbolorum definitionum et declarationum de rebus fidei et morum (1965) 1529;John 14:23 Thirty Nine Articles of the Church of England article 9; Augsburg Confession article 2; Second Helvetic Confession chapter 8; Romans 5:1221; ;&version; 1 Corinthians 15:2122 Apostles' Creed; Nicene Creed;Luther's Small Catechism commentary on Apostles' Creed; Second Helvetic Confession chapter 9 Catechism of the Catholic Church 638655; Byzantine Liturgy Troparion of Easter; Thirty Nine Articles of the Church of England article 4 and 17; Augsburg Confession article 3; Second Helvetic Confession chapter 9. Apostles' Creed; Nicene Creed; Catechism of the Catholic Church 668675 678679; Luther's Small Catechism commentary on Apostles' Creed; Matthew 25:3246 "Catechism of the Catholic Church 10211022". Vatican.va. http://www.vatican.va/archive/ENG0015/P2L.HTM. Retrieved 2010-11-19.  Apostles' Creed; Nicene Creed; Catechism of the Catholic Church 441451; Augsburg Confession article 3; Luther's Small Catechism commentary on Apostles' Creed; Matthew 16:1617; ;&version; 1 Corinthians 2:8 Augsburg Confession article 3; John 1:1 Apostles' Creed; Nicene Creed; Catechism of the Catholic Church 461463;Thirty Nine Articles of the Church of England article 2; Luther's Small Catechism commentary on Apostles' Creed; ;&version; John 1:14 16; Hebrews 10:57 Catechism of the Catholic Church 456460; Gregory of Nyssa Orat. catech. 15 in Patrologia Graeca ed. J. P. Migne (Paris 18571866) 45 48B; St. Irenaeus Adversus Haereses 3.19.1 in ibid. 7/1 939; St. Athanasius De inc. 54.3 in ibid. 25 192B. St. Thomas Aquinas Opusc. in ibid. 57: 14; Galatians 4:45 Apostles' Creed; Nicene Creed; Catechism of the Catholic Church 484489 494507; Luther's Small Catechism commentary on Apostles' Creed "Pope's Book: A Lifetime of Learning". Newsweek. 21 May 2007. http://www.eppc.org/publications/pubID.2942/pubdetail.asp. Retrieved October 30 2009.  Simmons Shraga "Why Jews Do not Believe in Jesus" Retrieved April 15 2007; "Why Jews Do not Believe in Jesus" Ohr Samayach  Ask the Rabbi Retrieved April 15 2007; "Why do not Jews believe that Jesus was the Messiah" AskMoses.com Retrieved April 15 2007 Daniel Boyarin Dying for God: Martyrdom and the Making of Christianity and Judaism Stanford: Stanford University Press 1999 Jeffrey Rubenstein Rabbinic Stories (The Classics of Western Spirituality) New York: The Paulist Press 2002 Hilchot Malachim (laws concerning kings) (Hebrew)" MechonMamre.org Retrieved April 15 2007 Waxman Jonathan (2006). "Messianic Jews Are Not Jews". United Synagogue of Conservative Judaism. Archived from the original on January 9 2008. http://web.archive.org/web/20080109024012/http://uscj.org/MessianicJewsNotJ5480.html. Retrieved January 15 2008. "Judaism has held that the Mashiach will come and usher in a new era; not that he will proclaim his arrival die and wait centuries to finish his task. To continue to assert that Jesus was the Mashiach goes against the belief that the Mashiach will transform the world when he does come not merely hint at a future transformation at some undefined time to come... Judaism rejects the claim that a new covenant was created with Jesus and asserts instead that the chain of Tradition reaching back to Moshe continues to make valid claims on our lives and serve as more than mere window dressing."  Contemporary American Reform Responsa #68 "Question 18.3.4: Reform's Position On...What is unacceptable practice" faqs.org. Retrieved April 15 2007. The Oxford Dictionary of Islam p.158 a b "Isa" Encyclopedia of Islam The Oxford Dictionary of Islam p.158 "Jesus in India". Alislam.org. http://www.alislam.org/library/books/jesus-in-india/index.html. Retrieved 2010-11-19.  Rice Edward (1978). Eastern Definitions: A Short Encyclopedia of Religions of the Orient. New York. p. 7. ISBN 038508563X.  http://reluctant-messenger.com/issa.htm The Life of Saint Issa Nicolas Notovitch Schfer Peter; Cohen Mark R. (1998). Toward the Millennium: Messianic Expectations from the Bible to Waco. Leiden/Princeton: Brill/Princeton UP. p. 306. ISBN 90-04-11037-2.  Gnter Grnbold Jesus In Indien Mnchen: Ksel 1985 ISBN 3-466-20270-1. Norbert Klatt Lebte Jesus in Indien Gttingen: Wallstein 1988. Stockman Robert (1992). "Jesus Christ in the Baha'i Writings". Bah' Studies Review (1). OCLC 30061083. http://bahai-library.com/stockmanjesusbahaiwritings.  Beverley James A. Hollywood's Idol Christianity Today "Jesus Christ also lived previous lives" he said. "So you see he reached a high state either as a Bodhisattva or an enlightened person through Buddhist practice or something like that". Retrieved April 20 2007. 101 Zen Stories; #16 a b Adventures of a Western Mystic: Apprentice to the Masters Peter Mt Shasta AuthorHouse 2010 ISBN 1449064116 9781449064112. "Mandaean Scriptures and Fragments: The Haran Gawaitha". http://www.gnosis.org/library/haran.htm. Retrieved April 20 2007.  Bevan A. A. (1930). "Manichaeism". Encyclopaedia of Religion and Ethics Volume VIII Ed. James Hastings. London Wills Garry What Jesus Meant (2006) ISBN 0-670-03496-7 Crossan The Historical Jesus'; Robert Funk The Five Gospels: What did Jesus really say The search for the authentic words of Jesus Harper San Francisco (1997) ISBN 0-06-063040-X; Robert Funk The Acts of Jesus: What Did Jesus Really Do The Jesus Seminar Harper San Francisco (1998) ISBN 0060629789; The Jesus Seminar The Gospel of Jesus: According to the Jesus Seminar Robert Walter Funk (Editor) Polebridge Press (1999) ISBN 0-944344-74-7 References The Bible Allison Dale. Jesus of Nazareth: Millenarian Prophet. Minneapolis: Augsburg Fortress 1999. ISBN 0-8006-3144-7 Brown Raymond E. An Introduction to the New Testament. New York: Doubleday 1997. ISBN 0-385-24767-2 Cohen Shaye J.D.. From the Maccabees to the Mishnah. Philadelphia: Westminster Press 1987. ISBN 978-0-664-21911-6 Cohen Shaye J.D. The Beginnings of Jewishness: Boundaries Varieties Uncertainties. Berkeley: University of California Press 2001. ISBN 0-520-22693-3 Crossan John Dominic. The Historical Jesus: The Life of a Mediterranean Jewish Peasant. New York: HarperSanFrancisco 1993. ISBN 0-06-061629-6 Who Killed Jesus: exposing the roots of anti-semitism in the Gospel story of the death of Jesus. San Francisco: HarperSanFrancisco 1995. ISBN 978-0-06-061671-7 Davenport Guy; and Urrutia Benjamin (trans.) The Logia of Yeshua: The sayings of Jesus. Washington DC: Counterpoint 1996. ISBN 978-1-887178-70-9 De La Potterie Ignace. The hour of Jesus: The passion and the resurrection of Jesus according to John. New York: Alba House 1989. ISBN 978-0-8189-0575-9 Durant Will. Caesar and Christ. New York: Simon and Schuster 1944. ISBN 0-671-11500-6 Ehrman Bart. The Lost Christianities: The Battles for Scripture and the Faiths We Never Knew. New York: Oxford University Press 2003. ISBN 0-19-514183-0 Ehrman Bart. The New Testament: A Historical Introduction to the Early Christian Writings. New York: Oxford University Press 2003. ISBN 0-19-515462-2 Fredriksen Paula. Jesus of Nazareth King of the Jews: A Jewish Life and the Emergence of Christianity. New York: Vintage 2000. ISBN 0-679-76746-0 Fredriksen Paula. From Jesus to Christ: The origins of the New Testament images of Christ. New Haven: Yale University Press 2000. ISBN 978-0-300-08457-3 Finegan Jack. Handbook of Biblical Chronology revised ed. Peabody MA: Hendrickson Publishers 1998. ISBN 1-56563-143-9 Fuller Reginald H. The Foundations of New Testament Christology. New York: Scribners 1965. ISBN 0-227-17075-X Meier John P. A Marginal Jew: Rethinking the Historical Jesus New York: Anchor Doubleday V. 1 The Roots of the Problem and the Person 1991. ISBN 0-385-26425-9 V. 2 Mentor Message and Miracles 1994. ISBN 0-385-46992-6 V. 3 Companions and Competitors 2001. ISBN 0-385-46993-4 O'Collins Gerald. Interpreting Jesus. "Introducing Catholic theology". London: G. Chapman; Ramsey NJ: Paulist Press 1983. ISBN 978-0-8091-2572-2 Pelikan Jaroslav. Jesus Through the Centuries: His Place in the History of Culture. New Haven: Yale University Press 1999. ISBN 0-300-07987-7 Robinson John A. T. Redating the New Testament. Eugene OR: Wipf & Stock 2001 (original 1977). ISBN 1-57910-527-0. Sanders E.P. The Historical Figure of Jesus. London: Allen Lane Penguin Press 1993. ISBN 978-0-7139-9059-1 Sanders E.P. Jesus and Judaism. Minneapolis: Fortress Press 1987. ISBN 0-8006-2061-5 Theissen Gerd; Merz Annette (1998). The historical Jesus : a comprehensive guide. Minneapolis: Fortress Press. ISBN 0800631226.  Vermes Gza. Jesus in his Jewish Context. Minneapolis: Augsburg Fortress 2003. ISBN 0-8006-3623-6 Vermes Gza. Jesus the Jew: A Historian's Reading of the Gospels. Minneapolis: Augsburg Fortress 1981. ISBN 0-8006-1443-7 Vermes Gza. The Religion of Jesus the Jew. Minneapolis: Augsburg Fortress 1993. ISBN 0-8006-2797-0 Wilson A.N. Jesus. London: Pimlico 2003. ISBN 0-7126-0697-1 Wright N.T. Jesus and the Victory of God. Minneapolis: Augsburg Fortress 1997. ISBN 0-8006-2682-6 Wright N.T. The Resurrection of the Son of God: Christian Origins and the Question of God. Minneapolis: Augsburg Fortress 2003. ISBN 0-8006-2679-6 External links Find more about Jesus on Wikipedia's sister projects: Definitions from Wiktionary Images and media from Commons Learning resources from Wikiversity News stories from Wikinews Quotations from Wikiquote Source texts from Wikisource Textbooks from Wikibooks Complete Sayings of Jesus Christ In Parallel Latin & English "Jesus Christ." Encyclopdia Britannica. 2009. Encyclopdia Britannica Online. 12 Nov. 2009 From Jesus to Christ: The First Christians  documentary about Jesus' life and the early Church. 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The Islamic prophets above are only the ones mentioned by name in the Qur'an. v d eReligion topics Major groups Abrahamic Bah' Faith  Christianity (Catholicism Jehovah's Witness Latter Day Saint movement Orthodoxy Protestanism Unitarianism)  Druze  Islam (Sunni Shia Sufi)  Judaism (Conservative Karaite Orthodox Reform) Indian Ayyavazhi  Buddhism (Theravada Mahayana Vajrayana)  Hinduism (Shaktism Shaivism Smartism Vaishnavism)  Jainism  Sikhism Iranian Ahl-e Haqq  Bah' Faith  Manichaeism  Mazdak  Mithraism  Yazidi  Zoroastrianism (and Zurvanism) East Asian Confucianism  Shinto  Taoism  Zen Yoruba Aladura  Candombl  Santera  Umbanda Recent Cao Dai  Cheondoism  Discordianism  I-Kuan Tao  Neopaganism  New Age  Rastafari  Scientology  Seicho-no-Ie  Tenrikyo  New Thought  Unitarian Universalism Indigenous religion African  Afro-American  Indigenous Australian  Chinese  Finnish-Estonian  Gurung  Javanese  Malagasy  Native American  Odinani  Philippine  Tibetan (Bn)  Polynesian  Vodou Ancient religions Prehistoric Paleolithic Near East Egyptian  Mesopotamian  Semitic Indo-European Celtic  Germanic  Greek (Gnosticism  Neoplatonism)  Illyro-thracian  Mithraism  Roman  Slavic  Vedic Hinduism Turkic Tengriism Aspects Apostasy / Disaffiliation  Beliefs  Clergy  Conversion  Deities  Denomination  Faith  God  Meditation  Monasticism (monk  nun)  Mysticism  Mythology  Ordination  Orthodoxy  Orthopraxy  Ritual (liturgy  sacrifice)  Spirituality  Supernatural  Symbols  Truth Theism Animism  Deism  Monotheism  Nontheism  Panentheism  Pantheism  Polytheism  Transtheism Religious studies Anthropology  Comparative  Development  Evolutionary origin  History  Philosophy  Psychology  Sociology  Theology  Theories  Women Religion and society Agriculture  Business  Clergy (Monasticism  Ordination)  Conversion (Evangelism  Missionary  Proselytism)  Education  Fanaticism  Freedom (Pluralism  Syncretism  Toleration  Universalism)  Fundamentalism  Growth  Happiness  Homosexuality  Minorities  National church  Neo-fascism  Political science  Populations  Schism  Science  State  Theocracy  Violence (Persecution  Terrorism  War)  Wealth Secularism and irreligion Deism  Agnosticism  Atheism  Criticism  Deconstruction  Irreligion by country  Secular theology  Secularization  Separation of church and state  Unaffiliated Lists Index  Outline  Timeline  Abrahamic prophets  Deification  Deities  Founders  Mass gatherings  New religious movements  Organizations  Religions and spiritual traditions  Scholars Category  Portal Persondata Name Jesus Alternative names Jesus Christ (honorific); Jesus of Nazareth (traditional); (Hebrew); Yeshua (transliteration); Isa (Islam) Short description Religious figure founded Christianity Date of birth c. 4 BC/BCE Place of birth Bethlehem Iudaea Province (traditionally) Date of death c. 30 Place of death Jerusalem Iudaea Province