Jesus

==Life and teachings in the New Testament==
{{Main|Life of Jesus}}
{{Further|New Testament places associated with Jesus}}
{{Gospel Jesus|state=collapsed}}

===Canonical gospels===
{{Main|Gospel|Gospel harmony|Historical reliability of the Gospels}}[[File:P. Chester Beatty I, folio 13-14, recto.jpg|thumb|upright=1.2|A 3rd-century Greek [[papyrus]] of the [[Gospel of Luke]]|alt=A four-page papyrus manuscript, which is torn in many places]]
The four [[canonical gospel]]s ([[Gospel of Matthew|Matthew]], [[Gospel of Mark|Mark]], [[Gospel of Luke|Luke]], and [[Gospel of John|John]]) are the foremost sources for the life and message of Jesus.<ref name="Britannica" /> But other parts of the New Testament also include references to key episodes in his life, such as the [[Last Supper]] in [[1 Corinthians 11]]:23–26.<ref>{{bibleverse|1 Corinthians|11:23–26|9}}.</ref>{{sfn|Blomberg|2009|pp=441–42}}<ref name="Fahlbusch52" />{{sfn|Evans|2003|pp=465–77}} [[Acts of the Apostles]]<ref>{{bibleverse|Acts|10:37–38|9}} and {{bibleverse|Acts|19:4|9}}.</ref> refers to Jesus' early ministry and its anticipation by [[John the Baptist]].<ref name="Bruce1988">{{cite book|title=The Book of the Acts|first=Frederick F.|last= Bruce|year= 1988 |isbn= 978-0-8028-2505-6 |page= 362 |publisher=Wm. B. Eerdmans Publishing}}</ref>{{sfn|Rausch|2003|p=77}}{{sfn|Vermes|1981|pp=20, 26, 27, 29}} Acts 1:1–11<ref>{{bibleverse|Acts|1:1–11|9}}.</ref> says more about the [[Ascension of Jesus]]<ref>also mentioned in {{bibleverse|1 Timothy|3:16}}.</ref> than the canonical gospels do.{{sfn|Evans|2003|pp=521–30}} In the [[Pauline epistles#Authenticity|undisputed Pauline letters]], which were written earlier than the Gospels, Jesus' words or instructions are cited several times.<ref>{{bibleverse|1 Corinthians 7:10–11, 9:14, 11:23–25|multi=yes}}, {{bibleverse|2 Corinthians|12:9}}.</ref>{{efn|Powell writes: "[Paul] does cite words or instructions of Jesus in a few places,<ref>{{bibleverse|1 Cor. 7:10–11; 9:14; 11:23–25|multi=yes}}; {{bibleverse|2 Cor.|12:9}}; cf. {{bibleverse|Acts|20:35}}</ref> but for the most part he displays little interest in the details of Jesus' earthly life and ministry."<ref>{{cite book |last= Powell |first= Mark A. |title= Introducing the New Testament |url=https://archive.org/details/introducingnewte00powe |url-access= limited |date= 2009 |publisher= Baker Academic |page= [https://archive.org/details/introducingnewte00powe/page/248 248]|isbn= 978-0-8010-2868-7 }}</ref>}}

Some [[Early Christianity|early Christian]] groups had separate descriptions of Jesus' life and teachings that are not in the New Testament. These include the [[Gospel of Thomas]], [[Gospel of Peter]], and [[Gospel of Judas]], the [[Apocryphon of James]], and [[New Testament apocrypha|many other apocryphal writings]]. Most scholars conclude that these were written much later and are less reliable accounts than the canonical gospels.{{sfn|Brown|1997|pp=835–40}}<ref>{{cite book |last1=Evans |first1=C. A. |title=Exploring the Origins of the Bible |date=2008 |publisher=Baker Academic |page=154 |language=en}}</ref>{{sfn|Keener|2009|p=56}}

====Authorship, date, and reliability====

The canonical gospels are four accounts, each by a different author. The authors of the Gospels are pseudonymous, attributed by tradition to the [[four evangelists]], each with close ties to Jesus:{{sfn|Funk|Hoover|The Jesus Seminar|1993|p=3}} Mark by [[John Mark]], an associate of [[Saint Peter|Peter]];<ref name="May Metzger Mark" /> [[Matthew the Apostle|Matthew]] by one of Jesus' disciples;{{sfn|Funk|Hoover|The Jesus Seminar|1993|p=3}} [[Luke the Evangelist|Luke]] by a companion of [[Paul the Apostle|Paul]] mentioned in a few epistles;{{sfn|Funk|Hoover|The Jesus Seminar|1993|p=3}} and John by another of Jesus' disciples,{{sfn|Funk|Hoover|The Jesus Seminar|1993|p=3}} the "[[beloved disciple]]".{{sfn|Cross|Livingstone|2005|loc=John, St.}}

According to the [[Marcan priority]], the first to be written was the Gospel of Mark (written AD 60–75), followed by the Gospel of Matthew (AD 65–85), the Gospel of Luke (AD 65–95), and the Gospel of John (AD 75–100).<ref>{{cite book |url=https://books.google.com/books?id=l2sloGWzzV8C&pg=PA58 | title=Can We Trust the Gospels?: Investigating the Reliability of Matthew, Mark, Luke, and John | publisher=Crossway | year=2007 | page=58 | isbn=978-1-4335-1978-9 | first=Mark D. | last=Roberts | access-date=14 August 2015 | archive-date=7 September 2015 | archive-url=https://web.archive.org/web/20150907174109/https://books.google.com/books?id=l2sloGWzzV8C&pg=PA58 | url-status=live }}</ref> Most scholars agree that the authors of Matthew and Luke used Mark as a source for their gospels. Since Matthew and Luke also share some content not found in Mark, many scholars assume that they used another source (commonly called the "[[Q source]]") in addition to Mark.{{sfn|Licona|2010|pp=210–21}}

One important aspect of the study of the Gospels is the [[literary genre]] under which they fall. Genre "is a key convention guiding both the composition and the interpretation of writings".<ref>Burridge, R. A. (2006). Gospels. In J. W. Rogerson & Judith M. Lieu (Eds.) ''The Oxford Handbook of Biblical Studies''. Oxford, England: Oxford University Press. p. 433.</ref> Whether the gospel authors set out to write novels, myths, histories, or biographies has a tremendous impact on how they ought to be interpreted. Some recent studies suggest that the genre of the Gospels ought to be situated within the realm of ancient biography.<ref>Talbert, C. H. (1977). ''What is a Gospel? The Genre of the Canonical Gospels''. Philadelphia, Pennsylvania: Fortress Press.</ref><ref>Wills, L. M. (1997). ''The Quest of the Historical Gospel: Mark, John and the Origins of the Gospel Genre''. London, England: Routledge. p. 10.</ref><ref>Burridge, R. A. (2004). ''What are the Gospels? A Comparison with Graeco-Roman Biography''. revised updated edn. Grand Rapids, Michigan: Eerdmans.</ref> Although not without critics,<ref>e.g. Vines, M. E. (2002). ''The Problem of the Markan Genre: The Gospel of Mark and the Jewish Novel''. Atlanta, Georgia: Society of Biblical Literature. pp. 161–162.</ref> the position that the Gospels are a type of ancient biography is the consensus among scholars today.<ref>{{cite book |author=Stanton |first=Graham N. |url=https://books.google.com/books?id=A7wNGMrAiD0C |title=Jesus and Gospel |publisher=Cambridge University Press |year=2004 |isbn=978-0-521-00802-0 |page=192 |language=en |access-date=22 August 2017 |archive-url=https://web.archive.org/web/20200226005236/https://books.google.com/books?id=A7wNGMrAiD0C |archive-date=26 February 2020 |url-status=live}}</ref><ref>{{cite book |last1=Rogerson |first1=J. W. |url=https://books.google.com/books?id=eKZYMifS1fAC |title=The Oxford Handbook of Biblical Studies |last2=Lieu |first2=Judith M. |publisher=Oxford University Press |year=2006 |isbn=978-0-19-925425-5 |page=437 |language=en |access-date=22 August 2017 |archive-url=https://web.archive.org/web/20191225204746/https://books.google.com/books?id=eKZYMifS1fAC |archive-date=25 December 2019 |url-status=live}}</ref>

Concerning the accuracy of the accounts, viewpoints run the gamut from considering them [[Biblical inerrancy|inerrant]] descriptions of Jesus' life,{{sfn|Grudem|1994|pp=90–91}} to doubting whether they are historically reliable on a number of points,{{sfn|Sanders|1993|p=3}} to considering them to provide very little historical information about his life beyond the basics.{{sfn|Köstenberger|Kellum|Quarles|2009|pp=117–25}}{{sfn|Ehrman|1999|pp=22–23}} According to a broad scholarly consensus, the [[Synoptic Gospels]] (the first three—Matthew, Mark, and Luke) are the most reliable sources of information about Jesus.{{sfn|Sanders|1993|p=71}}{{sfn|Theissen|Merz|1998|pp=17–62}}<ref name="Britannica" />

====Comparative structure and content====
{{Christianity sidebar}}
Matthew, Mark, and Luke are known as the [[Synoptic Gospels]], from the Greek σύν (''syn'' "together") and ὄψις (''opsis'' "view"),<ref name="Synoptic" /><ref name="Synoptic2" /><ref>{{OED|synoptic}}</ref> because they are similar in content, narrative arrangement, language and paragraph structure, and one can easily set them next to each other and synoptically compare what is in them.<ref name="Synoptic">{{cite book|title=New Testament Theology|first=Paul |last=Haffner|year=2008 |isbn= 978-88-902268-0-9 |page= 135|publisher=Gracewing }}</ref><ref name="Synoptic2">{{cite book|title=A Guide to the Gospels|first=W. Graham|last= Scroggie |year=1995 |isbn= 978-0-8254-9571-7 |page= 128 |publisher=[[Kregel Publications]]}}</ref><ref>{{Cite news|title=Synoptic Gospels {{!}} Definition & Facts|url=https://www.britannica.com/topic/Synoptic-Gospels|access-date=26 October 2020|website=Encyclopedia Britannica|language=en|archive-date=30 October 2020|archive-url=https://web.archive.org/web/20201030013859/https://www.britannica.com/topic/Synoptic-Gospels|url-status=live}}</ref> Scholars generally agree that it is impossible to find any direct literary relationship between the Synoptic Gospels and the Gospel of John.<ref name="Moloney3">{{cite book|title=The Gospel of John|first1=Francis J.|last1=Moloney|first2=Daniel J.|last2=Harrington|year=1998|isbn=978-0-8146-5806-2|page=[https://archive.org/details/gospelofjohn0004molo/page/3 3]|publisher=Liturgical Press|url=https://archive.org/details/gospelofjohn0004molo/page/3}}</ref> While the flow of many events (e.g., Jesus' baptism, [[Transfiguration of Jesus|transfiguration]], crucifixion and interactions with his [[Apostles in the New Testament|apostles]]) are shared among the Synoptic Gospels, incidents such as the transfiguration and Jesus' exorcising demons{{sfn|Witherington|1997|p=113}} do not appear in John, which also differs on other matters, such as the [[Cleansing of the Temple]].<ref>{{cite book|last=Ladd|first=George E.|title=A Theology of the New Testament|year=1993|publisher=Wm. B. Eerdmans Publishing|isbn=978-0-8028-0680-2|page=251|url=https://books.google.com/books?id=eIdkM00EdlAC&pg=PA251|access-date=14 August 2015|archive-date=7 September 2015|archive-url=https://web.archive.org/web/20150907103156/https://books.google.com/books?id=eIdkM00EdlAC&pg=PA251|url-status=live}}</ref>

The Synoptics emphasize different aspects of Jesus. In Mark, Jesus is the [[Son of God (Christianity)|Son of God]] whose mighty works demonstrate the presence of [[God's Kingdom]].<ref name="May Metzger Mark" /> He is a tireless wonder worker, the servant of both God and man.<ref name="ThompsonPortraits">Thompson, Frank Charles. The Thompson Chain-Reference Bible. Kirk bride Bible Company & Zondervan Bible Publishers. 1983. pp. 1563–1564.</ref> This short gospel records few of Jesus' words or teachings.<ref name="May Metzger Mark" /> The Gospel of Matthew emphasizes that Jesus is the fulfilment of God's will as revealed in the Old Testament, and the Lord of the Church.<ref name="May Metzger Matthew">May, Herbert G. and Bruce M. Metzger. The New Oxford Annotated Bible with the Apocrypha. 1977. "Matthew" pp. 1171–1212.</ref> He is the "[[Davidic line|Son of David]]", a "king", and the messiah.<ref name="ThompsonPortraits" />{{sfn|McGrath|2006|pp=4–6}} Luke presents Jesus as the divine-human saviour who shows compassion to the needy.<ref name="May Metzger Luke">May, Herbert G. and Bruce M. Metzger. The New Oxford Annotated Bible with the Apocrypha. 1977. "Luke" pp. 1240–1285.</ref> He is the friend of sinners and outcasts, come to seek and save the lost.<ref name="ThompsonPortraits" /> This gospel includes well-known parables, such as the [[Parable of the Good Samaritan|Good Samaritan]] and the [[Parable of the Prodigal Son|Prodigal Son]].<ref name="May Metzger Luke" />

The [[John 1:1|prologue to the Gospel of John]] identifies Jesus as an incarnation of the divine Word ([[Logos (Christianity)|Logos]]).<ref name="MayMetzgerJohn">May, Herbert G. and Bruce M. Metzger. The New Oxford Annotated Bible with the Apocrypha. 1977. "John" pp. 1286–1318.</ref> As the Word, Jesus was eternally present with God, active in all creation, and the source of humanity's moral and spiritual nature.<ref name="MayMetzgerJohn" /> Jesus is not only greater than any past human prophet but greater than any prophet could be. He not only speaks God's Word; he is God's Word.{{sfn|Harris|1985|pp=302–10}} In the Gospel of John, Jesus reveals his divine role publicly. Here he is the [[Bread of Life]], the [[Light of the World]], the [[True Vine]] and more.<ref name="ThompsonPortraits" />

In general, the authors of the New Testament showed little interest in an absolute [[chronology of Jesus]] or in synchronizing the episodes of his life with the secular history of the age.{{sfn|Rahner|2004|pp=730–31}} As stated in [[s:Bible (American Standard)/John#21:25|John 21:25]], the Gospels do not claim to provide an exhaustive list of the events in Jesus' life.<ref>{{cite book |last=O'Collins |first=Gerald |title=Christology: A Biblical, Historical, and Systematic Study of Jesus |publisher=Oxford University Press |year=2009 |isbn=978-0-19-955787-5 |location=Oxford, England |pages=1–3 |language=en-uk}}</ref> The accounts were primarily written as theological documents in the context of [[early Christianity]], with timelines as a secondary consideration.<ref name="Wiarda75">{{cite book|title=Interpreting Gospel Narratives: Scenes, People, and Theology|first=Timothy |last=Wiarda |year=2010 |isbn= 978-0-8054-4843-6 |pages= 75–78 |publisher= B&H Publishing Group}}</ref> In this respect, it is noteworthy that the Gospels devote about one third of their text to the last week of Jesus' life in [[Jerusalem]], referred to as [[Passion (Christianity)|the Passion]].<ref name="Turner613">{{cite book|title=Matthew|first=David L. |last=Turner|year= 2008| isbn= 978-0-8010-2684-3 |page= 613 |publisher= Baker Academic}}</ref> The Gospels do not provide enough details to satisfy the demands of modern historians regarding exact dates, but it is possible to draw from them a general picture of Jesus' life story.{{sfn|Sanders|1993|p=3}}{{sfn|Rahner|2004|pp=730–31}}<ref name="Wiarda75" />

===Genealogy and nativity===
{{Main|Genealogy of Jesus|Nativity of Jesus}}

Jesus was Jewish,{{sfn|Vermes|1981|pp=20, 26, 27, 29}} born to [[Mary, mother of Jesus|Mary]], wife of [[Saint Joseph|Joseph]].<ref>[[Matthew 1]]; [[Luke 2]].</ref> The Gospels of Matthew and Luke offer two accounts of his [[genealogy]]. Matthew traces Jesus' ancestry to [[Abraham]] through [[David]].<ref>{{bibleverse|Matthew|1:1–16}}.</ref>{{sfn|Sanders|1993|pp=80–91}} Luke traces Jesus' ancestry through [[Adam]] to God.<ref>{{bibleverse|Luke|3:23–38}}.</ref>{{sfn|Brown|1978|p=[https://books.google.com/books?id=ML1mnUBwmhcC&pg=PA163 163]}} The lists are identical between Abraham and David but differ radically from that point. Matthew has 27 generations from David to Joseph, whereas Luke has 42, with almost no overlap between the names on the two lists.{{efn|Compare {{bibleref2|Matthew|1:6–16|NIV}} with {{bibleref2|Luke|3:23–31|NIV}}. See also {{section link|Genealogy of Jesus|Comparison of the two genealogies}}.}}<ref>{{cite book |last=France |first=R. T. |url=https://books.google.com/books?id=ttTgacXnLV8C&pg=PA72 |title=The Gospel According to Matthew: An Introduction and Commentary |publisher=Eerdmans |year=1985 |isbn=978-0-8028-0063-3 |page=72 |language=en |author-link=R. T. France |access-date=15 October 2018 |archive-url=https://web.archive.org/web/20200229004519/https://books.google.com/books?id=ttTgacXnLV8C&pg=PA72 |archive-date=29 February 2020 |url-status=live}} "From David the two lists diverge, as Matthew follows the line of succession to the throne of Judah from Solomon, whereas Luke's list goes through Nathan, ... and converges with Matthew's only for the two names of Shealtiel and Zerubabbel until Joseph is reached."</ref> Various theories have been put forward to explain why the two genealogies are so different.{{efn|For an overview of such theories, see {{section link|Genealogy of Jesus|Explanations for divergence}}.}} 

[[File:Gerard van Honthorst - Adoration of the Shepherds (1622).jpg|thumb|left|''Adoration of the Shepherds'' by [[Gerard van Honthorst]], 1622|alt=A Nativity scene; men and animals surround Mary and newborn Jesus, who are covered in light]]

Matthew and Luke each describe Jesus' birth, especially that Jesus was born to a virgin named Mary in [[Bethlehem]] in fulfilment of [[prophecy]]. Luke's account emphasizes events before the [[Nativity of Jesus|birth of Jesus]] and centers on Mary, while Matthew's mostly covers those after the birth and centers on Joseph.{{sfn|Mills|Bullard|1998|p=556}}<ref name="marsh37">{{cite book |title=Jesus and the Gospels |last=Marsh |first=Clive |author2=Moyise, Steve |year=2006 |isbn=978-0-567-04073-2 |page=37 |publisher=Clark International |url=https://books.google.com/books?id=ecHpPzDLkhcC&pg=PA37 |access-date=14 August 2015 |archive-date=7 September 2015 |archive-url=https://web.archive.org/web/20150907095218/https://books.google.com/books?id=ecHpPzDLkhcC&pg=PA37 |url-status=live }}</ref>{{sfn|Morris|1992|page=26}} Both accounts state that Jesus was born to [[Saint Joseph|Joseph]] and Mary, his [[betrothed]], in Bethlehem, and both support the doctrine of the [[virgin birth of Jesus]], according to which Jesus was miraculously conceived by the [[Holy Spirit]] in Mary's womb when she was still a virgin.<ref name="Jeffrey">{{cite book |last=Jeffrey |first=David L. |url=https://books.google.com/books?id=7R0IGTSvIVIC |title=A Dictionary of biblical tradition in English literature |publisher=Wm. B. Eerdmans Publishing |year=1992 |isbn=978-0-85244-224-1 |pages=538–540 |language=en |access-date=8 October 2020 |archive-url=https://web.archive.org/web/20201008221946/https://books.google.com/books?id=7R0IGTSvIVIC |archive-date=8 October 2020 |url-status=live}}</ref>{{sfn|Cox|Easley|2007|pp=30–37}}<ref>{{cite book |title=Who's Who in the New Testament |last=Brownrigg |first= Ronald |year=2002 |isbn=978-0-415-26036-7 |pages=96–100 |publisher=Taylor & Francis}}</ref> At the same time, there is evidence, at least in the Lukan [[Acts of the Apostles]], that Jesus was thought to have had, like many figures in antiquity, a dual paternity, since there it is stated he descended from the seed or loins of David.<ref>{{Cite journal |last=Lincoln |first=Andrew T. |date=2013 |title=Luke and Jesus' Conception: A Case of Double Paternity? |url=https://www.jstor.org/stable/23487891 |journal=Journal of Biblical Literature |volume=132 |issue=3 |pages=639–658 |doi=10.2307/23487891 |jstor=23487891 |issn=0021-9231 |access-date=21 July 2018 |archive-date=20 July 2018 |archive-url=https://web.archive.org/web/20180720232133/https://www.jstor.org/stable/23487891 |url-status=live }}</ref> By [[Adoption in Judaism|taking him as his own]], Joseph will give him the necessary Davidic descent.<ref>{{Cite web |url=http://www.thesevernforum.org.uk/palette/lecture_lincoln_2015.pdf |title=Lincoln, Andrew T., "Conceiving Jesus: re-examining Jesus' conception in canon, Christology, and creed", Th Severn Forum, 5 March 2015, p. 4 |access-date=2 July 2019 |archive-date=10 May 2020 |archive-url=https://web.archive.org/web/20200510100248/http://www.thesevernforum.org.uk/palette/lecture_lincoln_2015.pdf |url-status=live }}</ref> Some scholars suggest that Jesus had [[Levite]] heritage from Mary, based on her blood relationship with [[Elizabeth (biblical figure)|Elizabeth]]. <ref>For example, {{citation |title=Carmen 18}}</ref>

[[File:Bellini-circumcision-NG1455-fm.jpg|thumb|alt=74.9 x 102.2&nbsp;cm|''The Circumcision'' by [[Giovanni Bellini]], {{Circa|1500}}. The work depicts the [[circumcision of Jesus]].]]

In Matthew, Joseph is troubled because Mary, his betrothed, is pregnant,<ref>[[Matthew 1:19]]–[[Matthew 1:20|20]].</ref> but in the first of [[St. Joseph's dream|Joseph's four dreams]] an angel assures him not to be afraid to take Mary as his wife, because her child was conceived by the Holy Spirit.<ref name="Talbert">{{cite book |title=Matthew |first=Charles H. |last=Talbert |year=2010 |isbn=978-0-8010-3192-2 |publisher=Baker Academic |url=https://books.google.com/books?id=tbmoR2j0-sgC |pages=29–30 |access-date=8 October 2020 |archive-date=8 October 2020 |archive-url=https://web.archive.org/web/20201008221946/https://books.google.com/books?id=tbmoR2j0-sgC |url-status=live }}</ref> In [[Matthew 2:1]]–[[Matthew 2:12|12]], [[Biblical Magi|wise men]] or [[Magi]] from the East bring gifts to the young Jesus as the [[Jesus, King of the Jews|King of the Jews]]. They find him in a house in Bethlehem. [[Herod the Great]] hears of Jesus' birth and, wanting him killed, [[Massacre of the Innocents|orders the murders of male infants]] in Bethlehem and its surroundings. But an angel warns Joseph in his second dream, and the family [[Flight to Egypt|flees to Egypt]]—later to return and settle in [[Nazareth]].<ref name="Talbert" />{{sfn|Harris|1985|pp=272–85}}<ref>{{cite book |last=Schnackenburg |first=Rudolf |title=The Gospel of Matthew |year=2002 |isbn=978-0-8028-4438-5 |publisher=Wm.B. Eerdmans Publishing |url=https://books.google.com/books?id=pvR39Z9O01kC&pg=PA9 |pages=9–11 |access-date=14 August 2015 |archive-date=7 September 2015 |archive-url=https://web.archive.org/web/20150907052207/https://books.google.com/books?id=pvR39Z9O01kC&pg=PA9 |url-status=live }}</ref>

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.<ref name="marsh37" /><ref name="Jeffrey" /> 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 ordered by [[Augustus|Caesar Augustus]]. While there Mary gives birth to Jesus, and as they have found no room in the inn, she places the newborn in a [[manger]].<ref>{{bibleref2|Luke|2:1–7}}.</ref> An [[Annunciation to the shepherds|angel announces the birth to a group of shepherds]], who go to Bethlehem to see Jesus, and subsequently spread the news abroad.<ref>{{bibleref2|Luke|2:8–20}}.</ref> Luke 2:21 tells how Joseph and Mary [[circumcision of Jesus|have their baby circumcised on the eighth day after birth]], and name him Jesus, as Gabriel had commanded Mary.<ref>{{bibleref2|Luke|2:21}}.</ref> After the [[presentation of Jesus at the Temple]], Joseph, Mary and Jesus return to Nazareth.<ref name="marsh37" /><ref name="Jeffrey" />

===Early life, family, and profession===
{{Main|Christ Child}}
{{See also|Return of the family of Jesus to Nazareth|Unknown years of Jesus|Brothers of Jesus}}
[[File:William Holman Hunt - The Finding of the Saviour in the Temple - Google Art Project.jpg|thumb|upright=1.2|''[[The Finding of the Saviour in the Temple]]'', by [[William Holman Hunt]], 1860|alt=Mary and Joseph find Jesus in the Temple]]

Jesus' childhood home is identified in the Gospels of Luke and Matthew as the town of Nazareth in [[Galilee]], where he lived with his family. Although Joseph appears in descriptions of Jesus' childhood, no mention is made of him thereafter.<ref>{{cite book |last=Perrotta |first=Louise B. |title=Saint Joseph: His Life and His Role in the Church Today |publisher=Our Sunday Visitor Publishing |year=2000 |isbn=978-0-87973-573-9 |pages=21, 110–112 |language=en}}</ref><ref>{{cite book|author=Reverend Archdeacon Kinane|chapter-url=https://books.google.com/books?id=EmUhCgAAQBAJ&pg=PT138|title=Saint Joseph: His Life, His Virtues, His Privileges, His Power|page=138|chapter=Section VI – The perpetual virginity os St. Joseph|publisher=Aeterna Press|oclc=972347083|access-date=7 June 2021|archive-date=9 March 2024|archive-url=https://web.archive.org/web/20240309230526/https://books.google.com/books?id=EmUhCgAAQBAJ&pg=PT138#v=onepage&q&f=false|url-status=live}}</ref> His other family members—his mother, Mary, [[Brothers of Jesus|his brothers]] [[James, brother of Jesus|James]], [[Joses, brother of Jesus|Joses (or Joseph)]], [[Jude, brother of Jesus|Judas]] and [[Simon, brother of Jesus|Simon]] and his unnamed sisters—are mentioned in the Gospels and other sources.<ref name="Aslan2013">{{cite book|title= Zealot: The Life and Times of Jesus of Nazareth|last= Aslan|first= Reza|author-link= Reza Aslan|year= 2013|publisher= Random House|page= [https://archive.org/details/zealotlifetimeso00reza/page/756 36]|isbn= 978-1-4000-6922-4|url=https://archive.org/details/zealotlifetimeso00reza/page/756}}</ref> Jesus' maternal grandparents are named [[Joachim]] and [[Saint Anne|Anne]] in the [[Gospel of James]].<ref>{{cite book|last=Brownrigg|first=Ronald|title=Who's Who in the New Testament|url=https://books.google.com/books?id=JXqBAgAAQBAJ&q=joachim|page=194|year=2003|publisher=Routledge|location=New York|isbn=978-1-134-50949-2|access-date=31 March 2023|archive-date=9 March 2024|archive-url=https://web.archive.org/web/20240309230540/https://books.google.com/books?id=JXqBAgAAQBAJ&q=joachim#v=snippet&q=joachim&f=false|url-status=live}}</ref> The Gospel of Luke records that Mary was a relative of [[Elizabeth (biblical figure)|Elizabeth]], the mother of John the Baptist.<ref>{{Bibleverse|Luke|1:5, 36|KJV}}.</ref> Extra-biblical contemporary sources consider Jesus and John the Baptist to be second cousins through the belief that Elizabeth was the daughter of [[Sobe (sister of Saint Anne)|Sobe]], the sister of Anne.<ref>[[Patrologia Graeca|PG]] 97.1325.</ref><ref>[[Patrologia Graeca|PG]] 120.189.</ref><ref>[[Patrologia Graeca|PG]] 145.760 ([[Nicephorus Callistus Xanthopoulos|Nicephorus Callistus]], ''Historia ecclesiastica'', 2.3).</ref>

The Gospel of Mark reports that at the beginning of [[Ministry of Jesus|his ministry]], Jesus comes into conflict with his neighbours and family.{{sfn|Harris|1985|pp=270–72}} Jesus' mother and brothers come to get him<ref>{{bibleref2|Mark|3:31–35}}.</ref> because people are saying that [[Mental health of Jesus|he is crazy]].<ref>{{bibleref2|Mark|3:21}}.</ref> Jesus responds that his followers are his true family. In the Gospel of John, Jesus and his mother attend a [[wedding at Cana]], where he performs his first miracle at her request.<ref>{{bibleref2|John|3:1–11}}.</ref> Later, she follows him to his crucifixion, and he expresses concern over her well-being.<ref>{{bibleref2|John|19:25–27}}.</ref>

Jesus is called a τέκτων (''[[tektōn]]'') in [[s:Bible (American Standard)/Mark#6:3|Mark 6:3]], a term traditionally understood as carpenter but could also refer to makers of objects in various materials, including builders.<ref>{{cite book|last1=Liddell|first1=Henry G.|last2=Scott|first2=Robert|title=An Intermediate Greek–English Lexicon: The Seventh Edition of Liddell and Scott's Greek–English Lexicon |publisher=Clarendon Press|year=1889|page=797}}</ref>{{sfn|Dickson|2008| pp= 68–69}} The Gospels indicate that Jesus could read, paraphrase, and debate scripture, but this does not necessarily mean that he received formal scribal training.<ref name="literacy">{{cite encyclopedia |year=2001 |title=Context, family and formation |encyclopedia=Cambridge companion to Jesus |publisher=Cambridge University Press |url=https://books.google.com/books?id=vSehrtQpcYcC&pg=PA14 |access-date=14 August 2015 |last=Evans |first=Craig A. |editor-last=Bockmuehl |editor-first=Markus N. A. |pages=14, 21 |isbn=978-0-521-79678-1 |archive-url=https://web.archive.org/web/20150907175830/https://books.google.com/books?id=vSehrtQpcYcC&pg=PA14 |archive-date=7 September 2015 |url-status=live}}</ref>

The Gospel of Luke reports two journeys of Jesus and his parents in [[Jerusalem]] during his childhood. They come to the [[Temple in Jerusalem]] for the [[presentation of Jesus]] as a baby in accordance with Jewish Law, where a man named [[Simeon (Gospel of Luke)|Simeon]] prophesies about Jesus and Mary.<ref>{{bibleref2|Luke|2:22–35}}.</ref> When Jesus, at the age of twelve, goes missing on a pilgrimage to Jerusalem for [[Passover]], his parents [[Finding in the Temple|find him in the temple]] sitting among the teachers, listening to them and asking questions, and the people are amazed at his understanding and answers. Mary scolds Jesus for going missing, to which Jesus replies that he must "be in his father's house".<ref>{{bibleref2|Luke|2:41–52}}.</ref>

===Baptism and temptation===
{{Main|Baptism of Jesus|Temptation of Christ}}
[[File:El bautismo de Jesús, por José Ferraz de Almeida Júnior.jpg|thumb|right|upright=0.75|''[[Baptism of Jesus|The Baptism of Christ]] by [[John the Baptist]]'', by [[José Ferraz de Almeida Júnior]], 1895|alt=Jesus is baptised by John. The Holy Spirit in the form of a dove is overhead.]]

The [[synoptic gospels]] describe [[Baptism of Jesus|Jesus' baptism]] in the [[Jordan River]] and [[Temptation of Christ|the temptations he received]] while spending forty days in the [[Judaean Desert]], as a preparation for his [[ministry of Jesus|public ministry]].<ref>{{cite book|last=Sheen|first=Fulton J.|title=Life of Christ|year=2008|publisher=Random House|isbn=978-0-385-52699-9|page=65|url=https://books.google.com/books?id=KyqQKohpVR4C&pg=PA65|access-date=14 August 2015|archive-date=10 September 2015|archive-url=https://web.archive.org/web/20150910165309/https://books.google.com/books?id=KyqQKohpVR4C&pg=PA65|url-status=live}}</ref> The accounts of Jesus' baptism are all preceded by information about [[John the Baptist]].{{sfn|Blomberg|2009|pp=224–29}}{{sfn|Köstenberger|Kellum|Quarles|2009|pp=141–43}}{{sfn|McGrath|2006|pp=16–22}} They show John preaching penance and repentance for the remission of sins and encouraging the giving of [[alms]] to the poor<ref>{{bibleverse|Luke||3:11}}.</ref> as he baptizes people in the area of the Jordan River around [[Perea]] and foretells the arrival of someone "more powerful" than he.<ref>{{bibleref2|Luke|3:16}}.</ref><ref name="EerRoger">{{cite book|title=Eerdmans commentary on the Bible|first1=James D. G.|last1= Dunn|first2= John W. |last2=Rogerson|year= 2003 |isbn= 978-0-8028-3711-0 |page= 1010 |publisher=Wm. B. Eerdmans Publishing}}</ref>
[[File:Ary_Scheffer_-_The_Temptation_of_Christ_(1854).jpg|left|thumb|Jesus and the devil depicted in ''The Temptation of Christ'', by [[Ary Scheffer]], 1854|upright=.75]]
In the Gospel of Mark, John the Baptist baptizes Jesus, and as he comes out of the water he sees the [[Holy Spirit]] descending to him like a dove and a voice comes from heaven declaring him to be God's Son.<ref>{{bibleref2|Mark|1:9–11}}.</ref> This is one of two events described in the Gospels where a voice from Heaven calls Jesus "Son", the other being the [[Transfiguration of Jesus|Transfiguration]].{{sfn|Lee|2004|pp=21–30}}<ref name="Nobbs" /> The spirit then drives him into the wilderness where he is tempted by [[Satan]].<ref>{{bibleref2|Mark|1:12–13}}.</ref> Jesus then begins his ministry in [[Galilee]] after John's arrest.<ref>{{bibleref2|Mark|1:14}}.</ref>

In the Gospel of Matthew, as Jesus comes to him to be baptized, John protests, saying, "I need to be baptized by you."<ref>{{bibleref2|Matthew|3:14}}.</ref> Jesus instructs him to carry on with the baptism "to fulfill all righteousness".<ref>{{bibleref2|Matthew|3:15}}.</ref> Matthew details three temptations that Satan offers Jesus in the wilderness.<ref>{{bibleref2|Matthew|4:3–11}}.</ref>

In the Gospel of Luke, the Holy Spirit descends as a dove after everyone has been baptized and Jesus is [[Prayers of Jesus|praying]].<ref>{{bibleref2|Luke|3:21–22}}.</ref> Later John implicitly recognizes Jesus (possibly from prison{{Citation needed|date=March 2024}}) after sending his followers to ask about him.<ref>{{bibleref2|Luke|7:18–23}}.</ref> Luke also describes three temptations received by Jesus in the wilderness, before starting his ministry in Galilee.<ref>{{bibleref2|Luke|4:1–14}}.</ref>

The Gospel of John leaves out Jesus' baptism and temptation.{{sfn|Cross|Livingstone|2005|loc=Jesus Christ}} Here, John the Baptist testifies that he saw the Spirit descend on Jesus.<ref>{{bibleref2|John|1:32}}.</ref>{{sfn|Boring|Craddock|2004|p=[https://books.google.com/books?id=N0tLXRIiIe0C&pg=PA292 292]}} John publicly proclaims Jesus as the sacrificial [[Lamb of God]], and some of John's followers become disciples of Jesus.{{sfn|Theissen|Merz|1998|pp=17–62}} Before John is imprisoned, Jesus leads his followers to baptize disciples as well,<ref>{{bibleref2|John|3:22–24}}.</ref> and they baptize more people than John.<ref>{{bibleref2|John|4:1}}.</ref>

==={{anchor|Ministry}} Public ministry===
<!-- Anchor name(s) for incoming section link(s) from other page(s) -->
{{Main|Ministry of Jesus}}
[[File:Bloch-SermonOnTheMount.jpg|thumb|upright=1|''Sermon on the Mount'', by [[Carl Bloch]], 1877, depicts [[Sermon on the Mount|Jesus' important discourse]].|alt=Jesus sits atop a mount, preaching to a crowd]]
The Synoptics depict two distinct geographical settings in Jesus' ministry. The first takes place north of [[Judea]], in [[Galilee]], where Jesus conducts a successful ministry, and the second shows Jesus rejected and killed when he travels to [[Jerusalem]].<ref name="ISBEO" /> Often referred to as "[[rabbi]]",<ref name="ISBEO" /> Jesus preaches his message orally.<ref name="Dunn2013" /> Notably, Jesus forbids those who recognize him as the messiah to speak of it, including people he heals and demons he exorcises (see [[Messianic Secret]]).{{sfn|Harris|1985|pp=285–96}}

John depicts Jesus' ministry as largely taking place in and around Jerusalem, rather than in Galilee; and Jesus' divine identity is openly proclaimed and immediately recognized.{{sfn|Harris|1985|pp=302–10}}

Scholars divide the ministry of Jesus into several stages. The Galilean ministry begins when Jesus returns to Galilee from the [[Judaean Desert]] after rebuffing the temptation of [[Satan]]. Jesus preaches around Galilee, and in [[s:Bible (American Standard)/Matthew#4:18|Matthew 4:18–20]], [[first disciples of Jesus|his first disciples]], who will eventually form the core of the early Church, encounter him and begin to travel with him.{{sfn|McGrath|2006|pp=16–22}}{{sfn|Redford|2007|pp=117–30}} This period includes the [[Sermon on the Mount]], one of Jesus' major discourses,{{sfn|Redford|2007|pp=117–30}}<ref>{{cite book|title=The Sermon on the mount: a theological investigation|first=Carl G.|last= Vaught|year=2001 |publisher=Baylor University Press |isbn =978-0-918954-76-3 |pages= xi–xiv}}</ref> as well as the [[calming the storm|calming of the storm]], the [[feeding the multitude|feeding of the 5,000]], [[Jesus walking on water|walking on water]] and a number of other miracles and [[parables of Jesus|parables]].{{sfn|Redford|2007|pp=143–60}} It ends with the [[Confession of Peter]] and the Transfiguration.<ref>{{cite encyclopedia | title=Transfiguration, The | encyclopedia=The New Schaff-Herzog Encyclopedia of Religious Thought: Son of Man-Tremellius V11 | isbn=978-1-4286-3189-2 | publisher=Funk & Wagnalls Company | year=1909 |url=https://books.google.com/books?id=js5-eDk13TcC&pg=PA493 | page=493 | last=Nash | first=Henry S. | editor-first=Samuel M. | editor-last=Jackson | access-date=14 August 2015 | archive-date=7 September 2015 | archive-url=https://web.archive.org/web/20150907052036/https://books.google.com/books?id=js5-eDk13TcC&pg=PA493 | url-status=live }}</ref><ref name="Barton132">{{cite book |last=Barton |first=Stephen C. |url=https://archive.org/details/cambridgecompani00bart_994 |title=The Cambridge Companion to the Gospels |date=23 November 2006 |publisher=Cambridge University Press |isbn=978-0-521-80766-1 |pages=[https://archive.org/details/cambridgecompani00bart_994/page/n138 132]–133 |url-access=limited}}</ref>

As Jesus travels towards Jerusalem, in the [[Perea]]n ministry, he returns to the area where he was baptized, about a third of the way down from the [[Sea of Galilee]] along the [[Jordan River]].<ref>[[wikisource:Bible (American Standard)/John#10:40|John 10:40–42]].</ref>{{sfn|Cox|Easley|2007|p=137}}{{sfn|Redford|2007| pp= 211–29}} The [[Ministry of Jesus#Final ministry in Jerusalem|final ministry in Jerusalem]] begins with Jesus' [[triumphal entry into Jerusalem|triumphal entry]] into the city on [[Palm Sunday]].{{sfn|Cox|Easley|2007|pp=155–70}} In the Synoptic Gospels, during that week Jesus [[Cleansing of the Temple|drives the money changers]] from the [[Second Temple]] and [[Bargain of Judas|Judas bargains to betray]] him. This period culminates in the [[Last Supper]] and the [[Farewell Discourse]].{{sfn|Blomberg|2009|pp=224–29}}{{sfn|Cox|Easley|2007|pp=155–70}}{{sfn|Redford|2007|pp=257–74}}

====Disciples and followers====
{{Main|Apostles in the New Testament|Commissioning of the Twelve Apostles}}
[[File:Brooklyn Museum - The Exhortation to the Apostles (Recommandation aux apôtres) - James Tissot.jpg|thumb|right|''The Exhortation to the Apostles'', by [[James Tissot]], portrays Jesus talking to his 12 disciples.]]
Near the beginning of his ministry, Jesus [[Commissioning of the Twelve Apostles|appoints twelve apostles]]. In Matthew and Mark, despite Jesus only briefly requesting that they join him, Jesus' first four apostles, who were fishermen, are described as immediately consenting, and abandoning their nets and boats to do so.<ref>[[wikisource:Bible (American Standard)/Matthew#4:18|Matthew 4:18–22]], [[wikisource:Bible (American Standard)/Mark#1:16|Mark 1:16–20]].</ref> In John, Jesus' first two apostles were disciples of John the Baptist. The Baptist sees Jesus and calls him the [[Lamb of God]]; the two hear this and follow Jesus.{{sfn|Brown|1988|pp= 25–27}}{{sfn|Boring|Craddock|2004|pages= 292–93}} In addition to the Twelve Apostles, the opening of the passage of the [[Sermon on the Plain]] identifies a much larger group of people as disciples.<ref>[[wikisource:Bible (American Standard)/Luke#6:17|Luke 6:17]].</ref> Also, in [[s:Bible (American Standard)/Luke#10:1|Luke 10:1–16]] Jesus sends [[Seventy disciples|70 or 72 of his followers]] in pairs to prepare towns for his prospective visit. They are instructed to accept hospitality, heal the sick, and spread the word that the [[Kingship and kingdom of God|Kingdom of God]] is coming.<ref>{{cite encyclopedia | title=The Gospel According to Luke | encyclopedia=New Collegeville Bible Commentary: New Testament | publisher=Liturgical Press | year=2009 |url=https://books.google.com/books?id=sdooTRyPMCwC&pg=PA255 | page=255 | first=Michael F. | last=Patella | editor-first=Daniel | editor-last=Durken | isbn=978-0-8146-3260-4 | access-date=14 August 2015 | archive-date=10 September 2015 | archive-url=https://web.archive.org/web/20150910044704/https://books.google.com/books?id=sdooTRyPMCwC&pg=PA255 | url-status=live }}</ref>

In Mark, the disciples are notably obtuse. They fail to understand Jesus' miracles,<ref>{{bibleref2|Mark|4:35–41}}, {{bibleref2|Mark|6:52}}.</ref> his parables,<ref>{{bibleref2|Mark|4:13}}.</ref> or what "rising from the dead" means.<ref>{{bibleref2|Mark|9:9–10}}.</ref> When Jesus is later arrested, they desert him.{{sfn|Harris|1985|pp=285–96}}

===={{anchor|Teachings and preachings}} Teachings and miracles====
{{Main|Sermon on the Mount|Parables of Jesus|Miracles of Jesus}}
{{See also|Sermon on the Plain|Five Discourses of Matthew|Farewell Discourse|Olivet Discourse|Bread of Life Discourse}}
[[File:Hoffman-ChristAndTheRichYoungRuler.jpg|thumb|upright=1|''[[Jesus and the rich young man]]'' by [[Heinrich Hofmann (painter)|Heinrich Hofmann]], 1889]]

In the Synoptics, Jesus teaches extensively, often in [[parable]]s,{{sfn|Theissen|Merz|1998|pp=316–46}} about the Kingdom of God (or, in Matthew, the [[Kingdom of Heaven (Gospel of Matthew)|Kingdom of Heaven]]). The Kingdom is described as both imminent<ref>[[wikisource:Bible (American Standard)/Mark#1:15|Mark 1:15]].</ref> and already present in the ministry of Jesus.<ref>{{bibleref2|Luke|17:21}}.</ref> Jesus promises inclusion in the Kingdom for those who accept his message.<ref>{{bibleref2|Mark|10:13–27}}.</ref> He talks of the "[[Son of man]]", an [[Apocalypse|apocalyptic]] figure who will come to gather the chosen.<ref name="Britannica" />

Jesus calls people to repent their sins and to devote themselves completely to God.<ref name="Britannica">{{cite encyclopedia |url=https://www.britannica.com/EBchecked/topic/303091/Jesus-Christ | title=Jesus Christ | encyclopedia=Encyclopædia Britannica | access-date=10 June 2015 | first1=E.&nbsp;P. | last1=Sanders | first2=Jaroslav J. | last2=Pelikan | archive-date=3 May 2015 | archive-url=https://web.archive.org/web/20150503100711/https://www.britannica.com/EBchecked/topic/303091/Jesus-Christ | url-status=live }}</ref> He tells his followers to adhere to [[Jewish law]], although he is perceived by some to have broken the law himself, for example regarding the [[Sabbath]].<ref name="Britannica" /> When asked what the greatest commandment is, Jesus replies: "You shall love the Lord your God with all your heart, and with all your soul, and with all your mind ... And a second is like it: 'You shall love your neighbor as yourself.{{'"}}<ref>[[wikisource:Bible (American Standard)/Matthew#22:37|Matthew 22:37–39]].</ref> Other ethical teachings of Jesus include [[Matthew 5:44|loving your enemies]], refraining from hatred and lust, [[turning the other cheek]], and forgiving people who have sinned against you.<ref>[[Sermon on the Mount|Matthew 5–7]].</ref><ref>{{cite book |last1=Stassen |first1=Glen H. |url=https://books.google.com/books?id=LlMVrmA-b-4C |title=Kingdom Ethics: Following Jesus in Contemporary Context |last2=Gushee |first2=David P. |publisher=InterVarsity Press |year=2003 |isbn=978-0-8308-2668-1 |pages=102–103, 138–140, 197–198, 295–298 |access-date=14 August 2015 |archive-url=https://web.archive.org/web/20200226062140/https://books.google.com/books?id=LlMVrmA-b-4C |archive-date=26 February 2020 |url-status=live}}</ref>

John's Gospel presents the teachings of Jesus not merely as his own preaching, but as divine [[revelation]]. John the Baptist, for example, states in [[s:Bible (American Standard)/John#3:34|John 3:34]]: "He whom God has sent speaks the words of God, for he gives the Spirit without measure." In [[s:Bible (American Standard)/John#7:16|John 7:16]] Jesus says, "My teaching is not mine but his who sent me." He asserts the same thing in [[s:Bible (American Standard)/John#14:10|John 14:10]]: "Do you not believe that I am in the Father and the Father is in me? The words that I say to you I do not speak on my own; but the Father who dwells in me does his works."<ref name="autogenerated98" /><ref>{{cite book |last=Köstenberger |first=Andreas J. |title=The missions of Jesus and the disciples according to the Fourth Gospel |publisher=Wm. B. Eerdmans Publishing |year=1998 |isbn=978-0-8028-4255-8 |pages=108–109 |language=en}}</ref>

[[File:Pompeo Batoni 003.jpg|left|upright=.75|thumb|''[[Parable of the Prodigal Son|The Return of the Prodigal Son]]'' by [[Pompeo Batoni]], 1773]]
Approximately 30 parables form about one-third of Jesus' recorded teachings.<ref name="autogenerated98">{{cite book|first=Eric F.|last= Osborn|year= 1993 |title=The emergence of Christian theology|url=https://archive.org/details/emergencechristi00osbo|url-access=limited| isbn= 978-0-521-43078-4 |page= [https://archive.org/details/emergencechristi00osbo/page/n115 98] |publisher=Cambridge University Press}}</ref><ref>{{cite book|first=J. Dwight|last= Pentecost|year= 1998 |title=The parables of Jesus: lessons in life from the Master Teacher| isbn= 978-0-8254-9715-5 |page= 10 |publisher=Kregel Publications}}</ref> The parables appear within longer sermons and at other places in the narrative.<ref>{{cite book|title=The Sermons of Jesus the Messiah|first= E. Keith|last= Howick|year= 2003 |publisher= WindRiver Publishing |isbn= 978-1-886249-02-8| pages= 7–9}}</ref> They often contain symbolism, and usually relate the physical world to the [[Spirituality|spiritual]].<ref>{{cite book|first=Friedrich G. |last= Lisco |year=1850 |title=The Parables of Jesus |publisher= Daniels and Smith Publishers| pages= [https://archive.org/details/bub_gb_OoIuAAAAYAAJ/page/n12 9]–11 |url=https://archive.org/details/bub_gb_OoIuAAAAYAAJ }}</ref><ref>{{cite book|first=Ashton |last=Oxenden|year= 1864 |title=The parables of our Lord? |publisher=William Macintosh Publishers| page= [https://archive.org/details/bub_gb_5bUCAAAAQAAJ/page/n15 6] |url=https://archive.org/details/bub_gb_5bUCAAAAQAAJ }}</ref> Common themes in these tales include the kindness and generosity of God and the perils of transgression.<ref>{{cite book |url=https://books.google.com/books?id=dPdANFaNgagC&pg=448 |title=Interpreting the Parables |publisher=InterVarsity Press |year=2012 |page=448 |isbn=978-0-8308-3967-4 |first=Craig L. |last=Blomberg |access-date=14 August 2015 |archive-date=10 September 2015 |archive-url=https://web.archive.org/web/20150910175429/https://books.google.com/books?id=dPdANFaNgagC&pg=448 |url-status=live }}</ref> Some of his parables, such as the [[Parable of the Prodigal Son|Prodigal Son]],<ref>[[wikisource:Bible (American Standard)/Luke#15:11|Luke 15:11–32]].</ref> are relatively simple, while others, such as the [[Parable of the Growing Seed|Growing Seed]],<ref>[[wikisource:Bible (American Standard)/Mark#4:26|Mark 4:26–29]].</ref> are sophisticated, profound and abstruse.<ref>{{cite web | first=Madeleine I. | last=Boucher |url=https://www.pbs.org/wgbh/pages/frontline/shows/religion/jesus/parables.html | title=The Parables | publisher=BBC | access-date=3 June 2013 | archive-date=10 August 2013 | archive-url=https://web.archive.org/web/20130810144100/http://www.pbs.org/wgbh/pages/frontline/shows/religion/jesus/parables.html | url-status=live }}</ref> When asked by his disciples why he speaks in parables to the people, Jesus replies that the chosen disciples have been given to "know the secrets of the kingdom of heaven", unlike the rest of their people, "For the one who has will be given more and he will have in abundance. But the one who does not have will be deprived even more", going on to say that the majority of their generation have grown "dull hearts" and thus are unable to understand.<ref>[[wikisource:Bible (American Standard)/Matthew#13:10|Matthew 13:10–17]].</ref>

[[File:Christ cleans leper man.jpg|thumb|right|upright=0.8|[[Jesus cleansing a leper]], medieval [[mosaic]] from the [[Monreale Cathedral]], late 12th to mid-13th centuries|alt=Jesus, his head surrounded by a halo, puts his hands on a leper, thereby healing him]]
In the gospel accounts, Jesus devotes a large portion of his ministry to performing [[miracle]]s, especially healings.{{sfn|Green|McKnight |Marshall|1992|p=299}} The miracles can be classified into two main categories: healing miracles and nature miracles.{{sfn|Twelftree|1999|p=350}}{{sfn|Levine|2006|p=4}}<ref>{{cite book |last1=Charlesworth |first1=James H. |url=https://books.google.com/books?id=YTIGy5t45WgC&pg=PT113 |title=The Historical Jesus: An Essential Guide |date=2008 |publisher=Abingdon Press |isbn=978-1-4267-2475-6 |page=113 |access-date=29 March 2017 |archive-url=https://web.archive.org/web/20201008221947/https://books.google.com/books?id=YTIGy5t45WgC&pg=PT113 |archive-date=8 October 2020 |url-status=live}}</ref> The healing miracles include cures for physical ailments, [[exorcism]]s,{{sfn|Witherington|1997|p=113}}{{sfn|Theissen|Merz|1998|p=298}} and [[Miracles of Jesus#Resurrection of the dead|resurrections of the dead]].{{sfn|Green|McKnight|Marshall|1992|p=300}}<ref name="Oxford Companion" /><ref>{{cite web |last=Tabor |first=James |date=22 March 2013 |title=What the Bible Says About Death, Afterlife, and the Future |url=https://clas-pages.uncc.edu/james-tabor/ancient-judaism/death-afterlife-future/ |url-status=dead |archive-url=https://web.archive.org/web/20160823115040/https://clas-pages.uncc.edu/james-tabor/ancient-judaism/death-afterlife-future/ |archive-date=23 August 2016 |access-date=13 June 2015 |publisher=UNCC}}</ref><ref>{{cite book |last=Hoekema |first=Anthony A. |url=https://books.google.com/books?id=c2yT_7xw35sC |title=The Bible and the Future |publisher=Eerdmans Publishing |year=1994 |isbn=978-0-85364-624-2 |pages=88–89 |access-date=8 October 2020 |archive-url=https://web.archive.org/web/20201008221946/https://books.google.com/books?id=c2yT_7xw35sC |archive-date=8 October 2020 |url-status=live}}</ref> The nature miracles show Jesus' power over nature, and include [[turning water into wine]], walking on water, and calming a storm, among others. Jesus states that his miracles are from a divine source. When his opponents suddenly accuse him of performing exorcisms by the power of [[Beelzebul]], the prince of demons, Jesus counters that he performs them by the "Spirit of God" ([[s:Bible (American Standard)/Matthew#12:28|Matthew 12:28]]) or "finger of God", arguing that all logic suggests that Satan would not let his demons assist the Children of God because it would divide Satan's house and bring his kingdom to desolation; furthermore, he asks his opponents that if he exorcises by [[Beelzebub]], "by whom do your sons cast them out?"<ref>[[wikisource:Bible (American Standard)/Luke#11:20|Luke 11:20]].</ref><ref name="Britannica2">{{cite encyclopedia|title=Jesus Christ|encyclopedia=Encyclopædia Britannica|url=https://www.britannica.com/EBchecked/topic/303091/Jesus-Christ|access-date=10 June 2015|first1=E.&nbsp;P.|last1=Sanders|first2=Jaroslav J.|last2=Pelikan|archive-date=3 May 2015|archive-url=https://web.archive.org/web/20150503100711/https://www.britannica.com/EBchecked/topic/303091/Jesus-Christ|url-status=live}}</ref><ref>{{cite book|url=https://books.google.com/books?id=Js9nFESO0VAC&pg=PA100|title=Zondervan King James Version Commentary: New Testament|last2=Mitchell|first2=Daniel R.|publisher=Zondervan|year=2010|isbn=978-0-310-25150-7|page=100|first1=Edward E.|last1=Hindson|access-date=14 August 2015|archive-date=10 September 2015|archive-url=https://web.archive.org/web/20150910171333/https://books.google.com/books?id=Js9nFESO0VAC&pg=PA100|url-status=live}}</ref> In [[s:Bible (American Standard)/Matthew#12:28|Matthew 12:31–32]], he goes on to say that while all manner of sin, "even insults against God" or "insults against the son of man", shall be forgiven, whoever insults goodness (or "The [[Holy Spirit]]") shall never be forgiven; they carry the guilt of their sin forever.

In John, Jesus' miracles are described as "signs", performed to prove his mission and divinity.<ref name="Sign" />{{sfn|Ehrman|2009|page=[https://archive.org/details/jesusinterrupted00ehrm_0/page/84 84]}} In the Synoptics, when asked by some teachers of the Law and some Pharisees to give miraculous signs to prove his authority, Jesus refuses,<ref name="Sign">{{cite book|title=Introducing the New Testament: Its Literature and Theology|year=2001|publisher=Wm. B. Eerdmans Publishing|isbn=978-0-8028-3717-2|page=[https://archive.org/details/introducingnewte00paul/page/198 198] |url=https://archive.org/details/introducingnewte00paul/page/198|first1=Paul J.|last1=Achtemeier|first2=Joel B.|last2=Green|first3=Marianne M.|last3=Thompson}}</ref> saying that no sign shall come to corrupt and evil people except the sign of the prophet [[Jonah]]. Also, in the Synoptic Gospels, the crowds regularly respond to Jesus' miracles with awe and press on him to heal their sick. In John's Gospel, Jesus is presented as unpressured by the crowds, who often respond to his miracles with trust and faith.{{sfn|Twelftree|1999|p=236}} One characteristic shared among all miracles of Jesus in the gospel accounts is that he performed them freely and never requested or accepted any form of payment.<ref>{{cite book |last=van der Loos |first=Hendrik |title=The Miracles Of Jesus |year=1965 |publisher=Brill |page=197 |url=https://books.google.com/books?id=n4geAAAAIAAJ&pg=PA197 |access-date=14 August 2015 |archive-date=10 September 2015 |archive-url=https://web.archive.org/web/20150910165838/https://books.google.com/books?id=n4geAAAAIAAJ&pg=PA197 |url-status=live }}</ref> The gospel episodes that include descriptions of the miracles of Jesus also often include teachings, and the miracles themselves involve an element of teaching.<ref name="WPent212">{{cite book |title=The words and works of Jesus Christ |first=J. Dwight |last=Pentecost |year=1981 |isbn=978-0-310-30940-6 |page=212 |url=https://books.google.com/books?id=bh3M_AfgXZAC&pg=PA212 |publisher=Zondervan |access-date=14 August 2015 |archive-date=10 September 2015 |archive-url=https://web.archive.org/web/20150910063513/https://books.google.com/books?id=bh3M_AfgXZAC&pg=PA212 |url-status=live }}</ref>{{sfn|Twelftree|1999 |p=95}} Many of the miracles teach the importance of faith. In the [[Cleansing ten lepers|cleansing of ten lepers]] and the [[Daughter of Jairus|raising of Jairus's daughter]], for instance, the beneficiaries are told that their healing was due to their faith.{{sfn|Donahue|Harrington |2002|p=182}}<ref>{{cite book|last=Lockyer|first= Herbert|year= 1988 |title=All the Miracles of the Bible| isbn= 978-0-310-28101-6 |page= 235 |publisher=Zondervan}}</ref>

====Proclamation as Christ and Transfiguration====
{{Main|Confession of Peter|Transfiguration of Jesus}}
[[File:Transfigurationbloch.jpg|thumb|upright=0.8|right|The [[Transfiguration of Jesus]], depicted by [[Carl Bloch]], 19th century]]
At about the middle of each of the three Synoptic Gospels are two significant events: the Confession of [[Saint Peter|Peter]] and the Transfiguration of Jesus.<ref name="Barton132" /><ref name="KingsburyMark">{{cite book|title=The Christology of Mark's Gospel|url=https://archive.org/details/christologyofmar0000king|url-access=limited|first= Jack D. |last= Kingsbury |year=1983 |isbn= 978-1-4514-1007-5 |publisher= Fortress Press|pages= [https://archive.org/details/christologyofmar0000king/page/91 91]–95}}</ref>{{sfn|Lee|2004|pp=21–30}}<ref name="Nobbs" /> These two events are not mentioned in the Gospel of John.{{sfn|Cross|Livingstone|2005|loc=John, Gospel of}}

In his Confession, [[Saint Peter|Peter]] tells Jesus, "You are the Messiah, the Son of the living God."<ref name="Karris">{{cite book |last=Karris |first=Robert J. |title=The Collegeville Bible Commentary: New Testament |publisher=Liturgical Press |year=1992 |isbn=978-0-8146-2211-7 |pages=885–886 |language=en}}</ref><ref>{{cite book|title=Who do you say that I am? Essays on Christology|first1=Jack D.|last1= Kingsbury| first2=Mark A.|last2= Powell|first3= David R. |last3=Bauer |year=1999 |isbn= 978-0-664-25752-1 |publisher=Westminster John Knox Press |page= xvi}}</ref>{{sfn|Donahue|Harrington|2002|p= 336}} Jesus affirms that Peter's confession is divinely revealed truth.<ref name="OneTeacher">{{cite book |last=Yieh |first=John Y. H. |url=https://books.google.com/books?id=g0-NaraCrAoC |title=One teacher: Jesus' teaching role in Matthew's gospel |publisher=Walter de Gruyter |year=2004 |isbn=978-3-11-018151-7 |pages=240–241 |language=en |access-date=8 October 2020 |archive-url=https://web.archive.org/web/20201008221947/https://books.google.com/books?id=g0-NaraCrAoC |archive-date=8 October 2020 |url-status=live}}</ref>{{sfn|Pannenberg|1968|pp=53–54}} After the confession, Jesus tells his disciples about his upcoming death and resurrection.<ref>Matthew 16:21, Mark 8:31, and Luke 9:22.</ref>

In the Transfiguration,<ref>[[wikisource:Bible (American Standard)/Matthew#17:1|Matthew 17:1–9]], [[wikisource:Bible (American Standard)/Mark#9:2|Mark 9:2–8]], and [[wikisource:Bible (American Standard)/Luke#9:28|Luke 9:28–36]].</ref>{{sfn|Lee|2004|pp=21–30}}<ref name="Nobbs">{{cite book |last1=Harding |first1=Mark |title=The Content and the Setting of the Gospel Tradition |last2=Nobbs |first2=Alanna |publisher=Wm. B. Eerdmans Publishing |year=2010 |isbn=978-0-8028-3318-1 |pages=281–282 |language=en}}</ref><ref name="Barton132" /> Jesus takes Peter and two other apostles up an unnamed mountain, where "he was transfigured before them, and his face shone like the sun, and his clothes became dazzling white".{{sfn|Lee|2004|pp=72–76}} A bright cloud appears around them, and a voice from the cloud says, "This is my Son, the Beloved; with him I am well pleased; listen to him."<ref>[[wikisource:Bible (American Standard)/Matthew#17:1|Matthew 17:1–9]].</ref>{{sfn|Lee|2004|pp=21–30}}

===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}}

===Resurrection and ascension===
{{Main|Resurrection of Jesus|Empty tomb|Ascension of Jesus}}
{{Further|Overview of resurrection appearances in the Gospels and Paul}}
{{See also|Resurrection of Jesus in Christian art|Ascension of Jesus in Christian art}}

[[File:Alexander Ivanov - Christ's Appearance to Mary Magdalene after the Resurrection - Google Art Project.jpg|right|thumb|upright=1.2|alt=Jesus appearing to Mary Magdalene after his [[Resurrection of Jesus|resurrection from the dead]], depicted by [[Alexander Andreyevich Ivanov]].|''Appearance of Jesus Christ to Maria Magdalena'' by [[Alexander Andreyevich Ivanov]], 1835]]

The Gospels do not describe the moment of the [[resurrection of Jesus]]. They describe the discovery of his [[empty tomb]] and several appearances of Jesus, with distinct differences in each narrative.<ref>{{Cite book |last=Vermes |first=Geza |url=https://books.google.com/books?id=1PYcnn9WxVcC |title=The Resurrection |publisher=Penguin |year=2008 |isbn=978-0-14-191263-9 |place=London, England |page=141 |language=en-uk |access-date=30 March 2023 |archive-date=9 March 2024 |archive-url=https://web.archive.org/web/20240309231513/https://books.google.com/books?id=1PYcnn9WxVcC |url-status=live }}</ref>

In the four Gospels, [[Mary Magdalene]] goes to the tomb on Sunday morning, alone or with one or several [[Myrrhbearers|other women]].{{sfn|Harris|1985|pp= 308–09}} The tomb is empty, with the stone rolled away, and there are one or two angels, depending on the accounts. In the Synoptics, the women are told that Jesus is not here and that he is risen.<ref>{{bibleref2|Mark|16:5–6}}, {{bibleref2|Matthew|28:5–6}}, and {{bibleref2|Luke|24:4–6}}.</ref> In Mark and Matthew, the angel also instructs them to tell the disciples to meet Jesus in Galilee.<ref>{{bibleref2|Mark|16:7}}, {{bibleref2|Matthew|28:7}}.</ref> In Luke, [[Saint Peter|Peter]] visits the tomb after he is told it is empty.<ref>{{bibleref2|Luke|24:12}}.</ref> In John, he goes there with the [[beloved disciple]].<ref>{{bibleref2|John|20:2–8}}.</ref> Matthew mentions Roman guards at the tomb,<ref>{{bibleref2|Matthew|28:7}}.</ref> who report to the priests of Jerusalem what happened. The priests bribe them to say that the disciples [[Stolen body hypothesis|stole Jesus' body]] during the night.<ref>{{bibleref2|Matthew|28:11–15}}.</ref>

The four Gospels then describe various appearances of Jesus in his resurrected body. Jesus first reveals himself to Mary Magdalene in Mark 16:9 and John 20:14–17,<ref>{{bibleref2|Mark|16:9}}, {{bibleref2|John|20:14–17}}.</ref> along with "the other Mary" in Matthew 28:9,<ref>{{bibleref2|Matthew|28:9–10}}.</ref> while in Luke the first reported appearance is to [[Road to Emmaus appearance|two disciples]] heading to [[Emmaus]].<ref>{{bibleref2|Luke|24:13–31}}.</ref> Jesus then reveals himself to the eleven disciples, in Jerusalem or in Galilee.<ref>{{bibleref2|Mark|16:14}}, {{bibleref2|Matthew|28:16–17}}, and {{bibleref2|John|20:19–23}}.</ref> In Luke 24:36–43, he eats and shows them his [[Five Holy Wounds|tangible wounds]] to prove that he is not a spirit.<ref>{{bibleref2|Luke|24:36–43}}.</ref> He also shows them to [[Thomas the Apostle|Thomas]] to end [[doubting Thomas|his doubts]], in John 20:24–29.<ref>{{bibleref2|John|20:24–29}}.</ref> In the Synoptics, Jesus [[Great Commission|commissions the disciples]] to spread the gospel message to all nations,{{sfn|Harris|1985|pp=272–85}}{{sfn|Harris|1985|pp=297–301}} while in [[John 21]], he [[Restoration of Peter|tells Peter]] to take care of his sheep.{{sfn|Evans|2003|pp=521–30}}{{sfn|Cox|Easley|2007|pp=216–26}}

Jesus' [[Entering Heaven alive|ascension into Heaven]] is described in Luke 24:50–53, Acts 1:1–11 and mentioned in 1 Timothy 3:16. In the [[Acts of the Apostles]], forty days after the Resurrection, as the disciples look on, "he was lifted up, and a cloud took him out of their sight". 1 Peter 3:22 states that Jesus has "gone into heaven and is at the right hand of God".{{sfn|Evans|2003|pp=521–30}}

The Acts of the Apostles describes several appearances of Jesus after his Ascension. In Acts 7:55, [[Saint Stephen|Stephen]] gazes into heaven and sees "Jesus standing at the right hand of God" just before his death.<ref>{{cite book |last=Bruce |first=Frederick F. |url=https://books.google.com/books?id=2lN0ibbLOHEC&pg=PA210 |title=The Acts of the Apostles |publisher=Wm. B. Eerdmans Publishing |year=1990 |isbn=978-0-8028-0966-7 |page=210 |language=en |access-date=8 October 2020 |archive-url=https://web.archive.org/web/20201008222000/https://books.google.com/books?id=2lN0ibbLOHEC&pg=PA210 |archive-date=8 October 2020 |url-status=live}}</ref> On the road to [[Damascus]], the Apostle [[Conversion of Paul the Apostle|Paul is converted]] to Christianity after seeing a blinding light and hearing a voice saying, "I am Jesus, whom you are persecuting."<ref>[[wikisource:Bible (American Standard)/Acts#9:5|Acts 9:5]].</ref> In Acts 9:10–18, Jesus instructs [[Ananias of Damascus]] in a vision to heal Paul.<ref name="HarringtonActs">{{cite book |last1=Johnson |first1=Luke T. |title=The Acts of the Apostles |last2=Harrington |first2=Daniel J. |publisher=Liturgical Press |year=1992 |isbn=978-0-8146-5807-9 |pages=164–167 |language=en}}</ref> The [[Book of Revelation]] includes a revelation from Jesus concerning the [[Christian eschatology|last days of Earth]].<ref>{{CathEncy |wstitle=Apocalypse |last=Van den Biesen |first= Christian}}</ref>
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