Jesus

===Passion Week===
The description of the last week of the life of Jesus (often called [[Passion Week]]) occupies about one-third of the narrative in the canonical gospels,<ref name="Turner613" /> starting with Jesus' [[triumphal entry into Jerusalem]] and ending with his Crucifixion.{{sfn|Blomberg|2009|pp=224–29}}{{sfn|Cox|Easley|2007|pp=155–70}}

====Activities in Jerusalem====
{{Main|Triumphal entry into Jerusalem|Cleansing of the Temple|Bargain of Judas}}
[[File:Gérôme - L'entrée du Christ à Jérusalem - cadre.jpg|thumb|upright=1.2|A painting of Jesus' [[Triumphal entry into Jerusalem|final entry into Jerusalem]], by [[Jean-Léon Gérôme]], 1897|alt=Jesus, riding a donkey colt, rides towards Jerusalem. A large crowd greets him outside the walls.]]

In the Synoptics, the last week in Jerusalem is the conclusion of the journey through Perea and [[Judea]] that Jesus began in Galilee.{{sfn|Cox|Easley|2007|pp=155–70}} Jesus rides a young donkey into Jerusalem, reflecting the tale of [[the Messiah's Donkey]], an oracle from the [[Book of Zechariah]] in which the Jews' humble king enters Jerusalem this way.<ref>{{Bibleverse|Zechariah|9:9|HE}}.</ref><ref name="May Metzger Mark">May, Herbert G. and Bruce M. Metzger. The New Oxford Annotated Bible with the Apocrypha. 1977. "Mark" pp. 1213–1239.</ref> People along the way lay cloaks and small branches of trees (known as [[Palm branch|palm fronds]]) in front of him and sing part of Psalms 118:25–26.<ref>{{Bibleverse|Psalms|118:25–26|HE}}.</ref>{{sfn|Boring|Craddock|2004|pages=256–58}}{{sfn|Majerník|Ponessa|Manhardt|2005|pp=133–34}}{{sfn|Evans|2003|pp=381–95}}

Jesus next expels the money changers from the [[Second Temple]], accusing them of turning it into a den of thieves through their commercial activities. He then prophesies about the coming destruction, including false prophets, wars, earthquakes, celestial disorders, persecution of the faithful, the appearance of an "abomination of desolation", and unendurable tribulations.<ref>{{bibleref2|Mark|13:1–23}}.</ref> The mysterious "Son of Man", he says, will dispatch angels to gather the faithful from all parts of the earth.<ref>{{bibleref2|Mark|13:24–27}}.</ref> Jesus warns that these wonders will occur in the lifetimes of the hearers.<ref>{{bibleref2|Mark|13:28–32}}.</ref>{{sfn|Harris|1985|pp=285–96}} In John, the Cleansing of the Temple occurs at the beginning of Jesus' ministry instead of at the end.<ref>[[wikisource:Bible (American Standard)/John#2:13|John 2:13–16]].</ref>{{sfn|Harris|1985|pp=302–10}}

Jesus comes into conflict with the Jewish elders, such as when they [[Authority of Jesus questioned|question his authority]] and when he [[Woes of the Pharisees|criticizes them and calls them hypocrites]].{{sfn|Boring|Craddock|2004|pages=256–58}}{{sfn|Evans|2003|pp=381–95}} [[Judas Iscariot]], one of the [[twelve apostles]], secretly strikes a bargain with the Jewish elders, agreeing to betray Jesus to them for [[Thirty pieces of silver|30 silver coins]].<ref name="Lockyer106">{{cite book |last=Lockyer |first=Herbert |url=https://books.google.com/books?id=-Q7l-_UFHmYC |title=All the Apostles of the Bible |publisher=Zondervan |year=1988 |isbn=978-0-310-28011-8 |pages=106–111 |language=en |access-date=11 July 2017 |archive-url=https://web.archive.org/web/20200229044027/https://books.google.com/books?id=-Q7l-_UFHmYC |archive-date=29 February 2020 |url-status=live}}</ref><ref>{{cite book|title=The Synoptic Gospels and the Book of Acts|first=Doremus A. |last= Hayes |year=2009 |isbn= 978-1-313-53490-1 |page= 88 |publisher=HardPress}}</ref>

The Gospel of John recounts two other feasts in which Jesus taught in Jerusalem before the Passion Week.<ref>[[wikisource:Bible (American Standard)/John#7:1|John 7:1–10:42]].</ref>{{sfn|Harris|1985|pp=270–72}} In [[Bethany (biblical village)|Bethany]], a village near Jerusalem, Jesus [[Raising of Lazarus|raises Lazarus from the dead]]. This potent sign{{sfn|Harris|1985|pp=302–10}} increases the tension with authorities,{{sfn|Cox|Easley|2007|pp=155–70}} who conspire to kill him.<ref>[[wikisource:Bible (American Standard)/John#11:1|John 11]].</ref>{{sfn|Harris|1985|pp=270–72}} [[Mary of Bethany]] anoints Jesus' feet, foreshadowing his entombment.{{sfn|Funk|Hoover|The Jesus Seminar|1993|pp=401–70}} Jesus then makes his messianic entry into Jerusalem.{{sfn|Harris|1985|pp=270–72}} The cheering crowds greeting Jesus as he enters Jerusalem add to the animosity between him and the establishment.{{sfn|Cox|Easley|2007|pp=155–70}} In John, Jesus has already cleansed the Second Temple during an earlier Passover visit to Jerusalem. John next recounts Jesus' Last Supper with his disciples.{{sfn|Harris|1985|pp=270–72}}

====Last Supper====
{{Main|Last Supper}}
{{See also|Jesus predicts his betrayal|Denial of Peter|Last Supper in Christian art}}
[[File:Última Cena - Juan de Juanes.jpg|thumb|upright=1.2|The [[Last Supper]], depicted by [[Juan de Juanes]], {{circa|1562}}|alt=A depiction of the Last Supper. Jesus sits in the center, his apostles gathered around on either side of him.]]
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; Paul's [[First Epistle to the Corinthians]]<ref>1 Corinthians [[wikisource:Bible (American Standard)/1 Corinthians#11:23|11:23–26]].</ref> also refers to it.<ref name="Fahlbusch52">{{cite book|title=The Encyclopedia of Christianity|volume=4|first=Erwin|last=Fahlbusch|year=2005|isbn=978-0-8028-2416-5|pages=53–56|url=https://books.google.com/books?id=C5V7oyy69zgC&pg=PA53|publisher=Wm. B. Eerdmans Publishing|access-date=14 August 2015|archive-date=7 September 2015|archive-url=https://web.archive.org/web/20150907101720/https://books.google.com/books?id=C5V7oyy69zgC&pg=PA53|url-status=live}}</ref>{{sfn|Evans|2003|pp=465–77}}{{sfn|Cox|Easley|2007|pp=180–91}} During the meal, [[Jesus predicts his betrayal|Jesus predicts]] that one of his apostles will betray him.{{sfn|Cox|Easley|2007|p=182}} Despite each Apostle's assertion that he would not betray him, Jesus reiterates that the betrayer would be one of those present. Matthew 26:23–25 and John 13:26–27 specifically identify Judas as the traitor.<ref name="Fahlbusch52" />{{sfn|Evans|2003|pp=465–77}}{{sfn|Cox|Easley|2007|p=182}}

In the Synoptics, Jesus takes bread, breaks it, and gives it to the disciples, saying, "This is my body, which is given for you". He then has them all drink from a cup, saying, "This cup that is poured out for you is the new covenant in my blood."<ref>[[wikisource:Bible (American Standard)/Luke#22:19|Luke 22:19–20]].</ref><ref name="Fahlbusch52" />{{sfn|Cross|Livingstone|2005|loc=Eucharist}} The Christian [[sacrament]] or [[Ordinance (Christian)|ordinance]] of the [[Eucharist]] is based on these events.<ref>{{CathEncy| wstitle=The Blessed Eucharist as a Sacrament |first=Joseph |last=Pohle}}</ref> 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 6:22–59 (the [[Bread of Life Discourse]]) has a eucharistic character and resonates with the [[Origin of the Eucharist#Institution narratives|institution narratives]] in the Synoptic Gospels and in the Pauline writings on the Last Supper.{{sfn|Freedman|2000|p=792}}

In all four gospels, Jesus predicts that Peter will deny knowledge of him three times before the [[rooster]] crows the next morning.<ref name="Denial">{{cite book|title=Peter: apostle for the whole church|first= Pheme |last=Perkins |publisher=Fortress Press |year=2000 |isbn= 978-1-4514-1598-8 |page= 85}}</ref><ref>{{cite book|title=The Gospel according to Matthew, Volume 1|first= Johann P.|last= Lange|year= 1865| publisher= Charles Scribner Co| page= 499}}</ref> In Luke and John, the prediction is made during the Supper.<ref>[[wikisource:Bible (American Standard)/Luke#22:33|Luke 22:34]], [[wikisource:Bible (American Standard)/John#22:33|John 22:34]].</ref> In Matthew and Mark, the prediction is made after the Supper; Jesus also predicts that all his disciples will desert him.<ref>[[wikisource:Bible (American Standard)/Matthew#26:31|Matthew 26:31–34]], [[wikisource:Bible (American Standard)/Mark#14:27|Mark 14:27–30]].</ref>{{sfn|Walvoord|Zuck|1983|pp=83–85}} The Gospel of John provides the only account of [[Maundy (foot washing)|Jesus washing his disciples' feet]] after the meal.{{sfn|Harris|1985|pp=272–85}} John 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]] and are a significant source of [[Christology|Christological]] content.<ref name="Gail142">{{cite book |last1=O'Day |first1=Gail R. |title=John |last2=Hylen |first2=Susan |publisher=Westminster John Knox Press |year=2006 |isbn=978-0-664-25260-1 |pages=142–168 |language=en-us}}</ref><ref name="Herman546">{{cite book |last=Ridderbos |first=Herman |title=The Gospel according to John |publisher=Wm. B. Eerdmans Publishing |year=1997 |isbn=978-0-8028-0453-2 |pages=546–576 |language=en}}</ref>

====Agony in the Garden, betrayal, and arrest====
{{Main|Agony in the Garden|Kiss of Judas|Arrest of Jesus}}
[[File:The Taking of Christ-Caravaggio (c.1602).jpg|thumb|A depiction of the [[kiss of Judas]] and [[arrest of Jesus]], by [[Caravaggio]], {{circa|1602}}|alt=Judas kisses Jesus, and soldiers rush to seize the latter.]]

In the Synoptics, Jesus and his disciples go to the garden [[Gethsemane]], where Jesus prays to be spared his coming ordeal. Then Judas comes with an armed mob, sent by the chief priests, [[Scribe#Judaism|scribe]]s and elders. He [[Kiss of Judas|kisses Jesus]] to identify him to the crowd, which then [[arrest of Jesus|arrests Jesus]]. In an attempt to stop them, an unnamed disciple of Jesus uses a sword to cut off the ear [[Malchus|of a man]] in the crowd. After Jesus' arrest, his disciples go into hiding, and Peter, when questioned, thrice [[Denial of Peter|denies]] knowing Jesus. After the third denial, Peter hears the rooster crow and recalls Jesus' prediction about his denial. Peter then weeps bitterly.{{sfn|Walvoord|Zuck|1983|pp=83–85}}{{sfn|Harris|1985|pp=285–96}}<ref name="Denial" />

In John 18:1–11, Jesus does not pray to be spared his crucifixion, as the gospel portrays him as scarcely touched by such human weakness.{{sfn|Cross|Livingstone|2005|loc=Jesus}} The people who arrest him are [[Imperial Roman army|Roman soldiers]] and Temple guards.<ref>{{cite book|last1=Michaels|first1=J. Ramsey|title=John (Understanding the Bible Commentary Series)|date=2011|publisher=Baker Books|page=187|url=https://books.google.com/books?id=zGr-amBm4PUC&pg=PT187|isbn=978-1-4412-3659-3|access-date=7 September 2017|archive-date=26 February 2020|archive-url=https://web.archive.org/web/20200226071102/https://books.google.com/books?id=zGr-amBm4PUC&pg=PT187|url-status=live}}</ref> Instead of being betrayed by a kiss, Jesus proclaims his identity, and when he does, the soldiers and officers fall to the ground. The gospel identifies Peter as the disciple who used the sword, and Jesus rebukes him for it.

====Trials by the Sanhedrin, Herod, and Pilate====
{{Main|Sanhedrin trial of Jesus|Pilate's Court|Jesus at Herod's Court}}
{{See also|Jesus, King of the Jews|John 18:38|Ecce homo}}

After his arrest, Jesus is taken late at night to the private residence of the high priest, [[Caiaphas]], who had been installed by Pilate's predecessor, the Roman procurator [[Valerius Gratus]].<ref>[[Josephus]] Antiquities 18.2.2.</ref> The [[Sanhedrin]] was a Jewish judicial body.{{sfn|Brown|1997|p= 146}} The gospel accounts differ on the [[Sanhedrin trial of Jesus|details of the trials]].<ref>{{cite book |last=Bromiley |first=Geoffrey W. |url=https://books.google.com/books?id=yklDk6Vv0l4C&pg=PA1050 |title=International Standard Bible Encyclopedia: E–J |publisher=Wm. B. Eerdmans Publishing |year=1988 |isbn=978-0-8028-3782-0 |pages=1050–1052 |language=en |access-date=14 August 2015 |archive-url=https://web.archive.org/web/20150907182833/https://books.google.com/books?id=yklDk6Vv0l4C&pg=PA1050 |archive-date=7 September 2015 |url-status=live}}</ref> In Matthew 26:57, Mark 14:53 and Luke 22:54, Jesus is taken to the house of the high priest, [[Caiaphas]], where he is [[Mocking of Jesus|mocked]] and beaten that night. Early the next morning, the chief priests and scribes lead Jesus away into their council.{{sfn|Evans|2003|pp=487–500}}{{sfn|Blomberg|2009|pp=396–400}}<ref name="Holman608">{{cite book |title=Holman Concise Bible Dictionary |publisher=B&H Publishing Group |year=2011 |isbn=978-0-8054-9548-5 |pages=608–609 |language=en}}</ref> John 18:12–14 states that Jesus is first taken to [[Annas]], Caiaphas's father-in-law, and then to the high priest.{{sfn|Evans|2003|pp=487–500}}{{sfn|Blomberg|2009|pp=396–400}}<ref name="Holman608" />

[[File:Ecce homo by Antonio Ciseri (1).jpg|thumb|upright=1.2|''Ecce homo!'' [[Antonio Ciseri]]'s 1871 depiction of [[Pontius Pilate]] presenting Jesus to the public|alt=A depiction of Jesus' public trial]]
During the trials Jesus speaks very little, mounts no defence, and gives very infrequent and indirect answers to the priests' questions, prompting an officer to slap him. In Matthew 26:62, Jesus' unresponsiveness leads Caiaphas to ask him, "Have you no answer?"{{sfn|Evans|2003|pp=487–500}}{{sfn|Blomberg|2009|pp=396–400}}<ref name="Holman608" /> In Mark 14:61 the high priest then asks Jesus, "Are you the Messiah, the Son of the Blessed One?" Jesus replies, "I am", and then predicts the coming of the [[Son of man (Christianity)|Son of Man]].<ref name="Britannica" /> This provokes Caiaphas to tear his own robe in anger and to accuse Jesus of blasphemy. In Matthew and Luke, Jesus' answer is more ambiguous:<ref name="Britannica" />{{sfn|Evans|2003|p=495}} in Matthew 26:64 he responds, "You have said so", and in Luke 22:70 he says, "You say that I am".{{sfn|Blomberg|2009|pp=396–98}}<ref>{{cite book|title=Luke's presentation of Jesus: a christology|first=Robert F.|last= O'Toole|year= 2004| isbn= 978-88-7653-625-0|page= 166 |publisher=Editrice Pontificio Istituto Biblico}}</ref>

The Jewish elders take Jesus to [[Pilate's Court]] and ask the Roman governor, [[Pontius Pilate]], to judge and condemn Jesus for various allegations: subverting the nation, opposing the payment of tribute, claiming to be Christ, a King, and claiming to be the son of God.<ref>Matthew: "claiming to be king of the Jews". Mark: "king of the Jews". Luke: "subverting nation, opposing payment of taxes to Caesar, claiming to be Christ, a king" John: "breaking Jewish law, claiming to be the son of God".</ref><ref name="Holman608" /> The use of the word "king" is central to the discussion between Jesus and Pilate. In John 18:36 Jesus states, "My kingdom is not from this world", but he does not unequivocally deny being the King of the Jews.<ref>{{cite book|publisher=Twenty-Third Publications|title=The Names of Jesus|first= Stephen J.|last= Binz |year=2004 |isbn= 978-1-58595-315-8| pages= 81–82}}</ref><ref>{{cite book |last=Ironside |first=H. A. |title=John |publisher=Kregel Academic |year=2006 |isbn=978-0-8254-9619-6 |page=454 |language=en}}</ref> In Luke 23:7–15, Pilate realizes that Jesus is a Galilean, and thus comes under the jurisdiction of [[Herod Antipas]], the [[Herodian Tetrarchy|Tetrarch]] of Galilee and Perea.{{sfn|Niswonger|1992|p=172}}{{sfn|Majerník|Ponessa|Manhardt|2005|p=181}} Pilate sends Jesus to Herod to be tried,{{sfn|Carter|2003|pp=120–21}} but Jesus says almost nothing in response to Herod's questions. Herod and his soldiers mock Jesus, put an expensive robe on him to make him look like a king, and return him to Pilate,{{sfn|Niswonger|1992|p=172}} who then calls together the Jewish elders and announces that he has "not found this man guilty".{{sfn|Carter|2003|pp=120–21}}

Observing a [[Passover]] custom of the time, Pilate allows one prisoner chosen by the crowd to be released. He gives the people a choice between Jesus and a murderer called [[Barabbas]] ({{lang|he| [[wikt:בר-אבא|בר-אבא]]}} or ''Bar-abbâ'', "son of the father", from the common given name ''[[Abba (given name)|Abba]]'': 'father').{{sfn|Evans|2012b|p=453}} Persuaded by the elders,<ref>[[wikisource:Bible (American Standard)/Matthew#27:20|Matthew 27:20]].</ref> the mob chooses to release Barabbas and crucify Jesus.{{sfn|Blomberg|2009| pp=400–01}} Pilate writes a sign in Hebrew, Latin, and Greek that reads "Jesus of Nazareth, the King of the Jews" (abbreviated as [[INRI]] in depictions) to be affixed to Jesus' cross,<ref>[[wikisource:Bible (American Standard)/John#19:19|John 19:19–20]].</ref>{{sfn|Brown|1988|p=93}} then [[Flagellation of Christ|scourges Jesus]] and sends him to be crucified. The soldiers place a [[crown of thorns]] on Jesus' head and ridicule him as the King of the Jews. They beat and taunt him before taking him to [[Calvary]],<ref name="Senior">{{cite book|title=The Passion of Jesus in the Gospel of Matthew|first= Donald |last=Senior |year=1985| isbn= 978-0-8146-5460-6 |publisher=Liturgical Press |page= 124}}</ref> also called Golgotha, for crucifixion.{{sfn|Evans|2003|pp=487–500}}<ref name="Holman608" />{{sfn|Blomberg|2009|p=402}}

====Crucifixion and entombment====
{{Main|Crucifixion of Jesus|Burial of Jesus}}
{{See also|Sayings of Jesus on the cross|Crucifixion darkness}}
[[File:Pietro Perugino 040.jpg|thumb|upright=0.8|[[Pietro Perugino]]'s depiction of the [[Crucifixion of Jesus|Crucifixion]] as ''[[Stabat Mater (art)|Stabat Mater]]'', 1482|alt=A depiction of Jesus on the cross]]
Jesus' crucifixion is described in all four canonical gospels. After the trials, Jesus is led to Calvary [[Christ Carrying the Cross|carrying his cross]]; the route traditionally thought to have been taken is known as the [[Via Dolorosa]]. The three Synoptic Gospels indicate that [[Simon of Cyrene]] assists him, having been compelled by the Romans to do so.{{sfn|Evans|2003|pp=509–20}}{{sfn|Köstenberger|Kellum|Quarles|2009|pp=211–14}} In Luke 23:27–28, Jesus tells the women in the multitude of people following him not to weep for him but for themselves and their children.{{sfn|Evans|2003|pp=509–20}} At [[Calvary]], Jesus is offered a sponge soaked in a concoction usually offered as a [[Analgesic|painkiller]]. According to Matthew and Mark, he refuses it.{{sfn|Evans|2003|pp=509–20}}{{sfn|Köstenberger|Kellum|Quarles|2009|pp=211–14}}

The soldiers then crucify Jesus and [[Sortes (ancient Rome)|cast lots]] for his clothes. Above Jesus' head on the cross is Pilate's inscription, "Jesus of Nazareth, the King of the Jews". Soldiers and passersby [[Mocking of Jesus|mock]] him about it. Two convicted thieves are crucified along with Jesus. In Matthew and Mark, both thieves mock Jesus. In Luke, [[Impenitent thief|one of them]] rebukes Jesus, while [[Penitent thief|the other]] defends him.{{sfn|Evans|2003|pp=509–20}}{{sfn|Doninger|1999|p=271}}{{sfn|Ehrman|2009|page=[https://archive.org/details/jesusinterrupted00ehrm_0/page/82 82]}} Jesus tells the latter: "today you will be with me in Paradise".<ref>Luke 23:43.</ref> The four gospels mention the presence of [[Women at the crucifixion|a group of female disciples of Jesus]] at the crucifixion. In John, Jesus sees his mother [[Mary, mother of Jesus|Mary]] and the [[beloved disciple]] and tells him to take care of her.<ref>John 19:26–27.</ref>

In John 19:33–34, Roman soldiers break the two thieves' legs to hasten their death, but not those of Jesus, as he is already dead. Instead, [[Longinus|one soldier]] pierces Jesus' side with a [[Holy Lance|lance]], and [[Five Holy Wounds|blood and water]] flow out.{{sfn|Doninger|1999|p= 271}} The Synoptics report a [[Crucifixion darkness|period of darkness]], and the heavy curtain in the Temple is torn when Jesus dies. In Matthew 27:51–54, an earthquake breaks open tombs. In Matthew and Mark, terrified by the events, a Roman [[centurion]] states that Jesus was the [[Son of God (Christianity)|Son of God]].{{sfn|Evans|2003|pp=509–20}}{{sfn|Köstenberger|Kellum|Quarles|2009|pp=213–14}}

On the same day, [[Joseph of Arimathea]], with Pilate's permission and with [[Nicodemus]]'s help, [[Descent from the Cross|removes Jesus' body from the cross]], wraps him in a clean cloth, and buries him in his new [[Sepulchre|rock-hewn tomb]].{{sfn|Evans|2003|pp=509–20}} In Matthew 27:62–66, on the following day the chief Jewish priests ask Pilate for the tomb to be secured, and with Pilate's permission the priests place seals on the large stone covering the entrance.{{sfn|Evans|2003|pp=509–20}}{{sfn|Morris|1992|page=727}}