Life of Jesus

Source: Wikipedia, the free encyclopedia.
"Life of Christ" redirects here. For other uses, see Life of Christ (disambiguation) and Life of Jesus (disambiguation).
The Maestà by Duccio (1310), depicting the life of Christ, with 26 central scenes devoted to the Passion and Resurrection[1]
canonical gospels
Life of Jesus
Early life
Ministry
Passion
Resurrection
In rest of the NT
Portals: Christianity Bible

The life of Jesus is primarily outlined in the four

Tacitus on Christ
.

In the gospels, the ministry of Jesus starts with

Marriage at Cana
.

The principle locations for the ministry of Jesus were Galilee and Judea, with some activities also taking place in nearby areas such as Perea and Samaria. Jesus' activities in Galilee include a number of miracles and teachings.

Genealogy and Nativity

Main articles: Genealogy of Jesus and Nativity of Jesus
The Adoration of the Shepherds by Gerard van Honthorst, 1622

The genealogy and

canonical gospels: the Gospel of Matthew and the Gospel of Luke.[8] While Luke traces the genealogy upwards towards Adam and God, Matthew traces it downwards towards Jesus.[9] Both gospels state that Jesus was begotten not by Joseph, but conceived miraculously in the womb of Mary, mother of Jesus by the Holy Spirit.[10] Both accounts trace Joseph back to King David and from there to Abraham. These lists are identical between Abraham and David (except for one), but they differ almost completely between David and Joseph.[11][12] Matthew gives Jacob as Joseph's father and Luke says Joseph was the son of Heli. Attempts at explaining the differences between the genealogies have varied in nature.[13][14][15] Much of modern scholarship interprets them as literary inventions.[16]

The Luke and Matthew accounts of the birth of Jesus have a number of points in common; both have Jesus being born in Bethlehem, in Judea, to a virgin mother. In the Luke account Joseph and Mary travel from their home in Nazareth for the census to Bethlehem, where Jesus is born and laid in a manger.[17] Angels proclaim him a savior for all people, and shepherds come to adore him; the family then returns to Nazareth. In Matthew, The Magi follow a star to Bethlehem, where the family are living, to bring gifts to Jesus, born the King of the Jews. King Herod massacres all males under two years old in Bethlehem in order to kill Jesus, but Jesus's family flees to Egypt and later settles in Nazareth. Over the centuries, biblical scholars have attempted to reconcile these contradictions,[18] while modern scholarship mostly views them as legendary.[19][20][21][22][23] Generally, they consider the issue of historicity as secondary, given that gospels were primarily written as theological documents rather than chronological timelines.[24][25][26][27]

Ministry

Main article: Ministry of Jesus
See also: Chronology of Jesus
Jesus commissioning the Twelve Apostles
.

The five major milestones in the New Testament narrative of the life of Jesus are his Baptism, Transfiguration, Crucifixion, Resurrection and Ascension.[28][29][30]

In the gospels, the

Pharisees increases and one of his disciples agrees to betray him for thirty pieces of silver.[36][37][38]

In the

river Jordan, and ends in Jerusalem, following the Last Supper with his disciples.[32] The Gospel of Luke (3:23) states that Jesus was "about 30 years of age" at the start of his ministry.[39][40] A chronology of Jesus typically has the date of the start of his ministry estimated at 27–29 and the end in the range 30–36.[39][40][41][42]

Jesus's early Galilean ministry begins when after his Baptism he goes

death of John the Baptist as Jesus prepares to go to Jerusalem.[46][47]

In his later Judean ministry Jesus starts his final journey to Jerusalem through Judea.

Passion Week and begins with Jesus' triumphal entry into Jerusalem.[53] The gospels provide more details about the final ministry than the other periods, devoting about one third of their text to the last week of the life of Jesus in Jerusalem.[54] In the gospel accounts, towards the end of the final week in Jerusalem, Jesus has the Last Supper with his disciples, and the next day is betrayed, arrested and tried.[55] The trial ends in his crucifixion and death. Three days after his burial, he is resurrected and appears to his disciples and a multitude of his followers (numbering around 500 in total) over a 40-day period 1 Corinthians 15 NIV[56]Evidence for the Resurrection,[57] after which he ascends to Heaven.[6]
[7]

Locations of Ministry

Main article: New Testament places associated with Jesus
Perea and Judea
at the time of Jesus

In the New Testament accounts, the principle locations for the ministry of Jesus were Galilee and Judea, with activities also taking place in surrounding areas such as Perea and Samaria.[31][32]

The

gospel
narrative of the ministry of Jesus is traditionally separated into sections that have a geographical nature.

  • Galilean ministry: The ministry of Jesus begins when after
    death of John the Baptist.[46][47]

Baptism and temptation

Main articles:
Temptation of Jesus
Holy Spirit descending as a dove as Jesus is baptized by John.[61]

The

Canonical Gospels of Matthew, Mark and Luke. In John 1:29–33, rather than a direct narrative, John the Baptist bears witness to the episode.[62][63]

In the

voice from Heaven saying, "This is my beloved Son with whom I am well pleased."[64][67]

Most modern scholars view the fact that Jesus was baptized by John as an historical event to which a high degree of certainty can be assigned.[68][69][70][71] James Dunn states that the historicity of the Baptism and crucifixion of Jesus "command almost universal assent".[72] Along with the crucifixion of Jesus most scholars view it as one of the two historically certain facts about him, and often use it as the starting points for the study of the historical Jesus.[72]

The temptation of Jesus is detailed in the gospels of Matthew,[73] Mark,[74] and Luke.[75] In these narratives, after being baptized, Jesus fasted for forty days and nights in the Judaean Desert. During this time, Satan appeared to Jesus and tempted him. Jesus having refused each temptation, Satan departed and angels came and brought nourishment to Jesus.

Calling the disciples and early Ministry

See also:
First disciples of Jesus
Calling of the disciples and the miraculous catch of fish, by Raphael, 1515

The calling of the

first disciples is a key episode in the gospels which begins the active ministry of Jesus, and builds the foundation for the group of people who follow him, and later form the early Church.[76][77] It takes place in Matthew 4:18–22, Mark 1:16–20 and Luke 5:1–11 on the Sea of Galilee. John 1:35–51 reports the first encounter with two of the disciples a little earlier in the presence of John the Baptist. Particularly in the Gospel of Mark the beginning of the ministry of Jesus and the call of the first disciples are inseparable.[78]

In the

Samaritan Woman at the Well testifies to the town people about Jesus.[83]

This early period also includes the first

Marriage at Cana, in the Gospel of John where Jesus and his disciples are invited to a wedding and when the wine runs out Jesus turns water into wine by performing a miracle.[84][85]

Ministry and miracles in Galilee

Jesus's activities in Galillee include a number of miracles and teachings. The beginnings of this period include

twelve Apostles among the disciples of Jesus.[90][91][92]

In the

Seventy Disciples, in which Jesus appoints a larger number of disciples and sent them out in pairs with the Missionary's Mandate to go into villages before Jesus arrives there.[93]

Walking on water, by Veneziano
, 1370

After hearing of John the Baptist's death, Jesus withdraws by boat privately to a solitary place near

Walking on water episode in Matthew 14:22–23, Mark 6:45–52
and
Peter began to sink when he lost faith and became afraid, and at the end of the episode, the disciples increase their faith in Jesus and in Matthew 14:33 they say: "Of a truth thou art the Son of God".[96]

Major teachings in this period include the Discourse on Defilement in Matthew 15:1–20 and Mark 7:1–23 where in response to a complaint from the Pharisees Jesus states: "What goes into a man's mouth does not make him 'unclean,' but what comes out of his mouth, that is what makes him 'unclean.'".[97]

Following this episode Jesus withdraws into the "parts of

Canaanite woman's daughter episode takes place in Matthew 15:21–28 and Mark 7:24–30.[98] This episode is an example of how Jesus emphasizes the value of faith, telling the woman: "Woman, you have great faith! Your request is granted."[98] The importance of faith is also emphasized in the Cleansing ten lepers episode in Luke 17:11–19.[99][100]

In the Gospel of Mark, after passing through Sidon Jesus enters the region of the Decapolis, a group of ten cities south east of Galilee, where the Healing the deaf mute miracle is reported in Mark 7:31–37, where after the healing, the disciples say: "He even makes the deaf hear and the mute speak." The episode is the last in a series of narrated miracles which builds up to Peter's proclamation of Jesus as Christ in Mark 8:29.[101]

Proclamation as Christ

Main article: Confession of Peter
Pietro Perugino's depiction of the "Giving of the Keys to Saint Peter" by Jesus, 1481–82

The

Christ – the expected Messiah. The proclamation is described in the three Synoptic Gospels: Matthew 16:13–20, Mark 8:27–30 and Luke 9:18–20.[102][103]

Peter's Confession begins as a dialogue between Jesus and his disciples in which Jesus begins to ask about the current opinions about himself among "the multitudes", asking: "Who do the multitudes say that I am?"[102] The disciples provide a variety of the common hypotheses at the time. Jesus then asks his disciples about their own opinion: But who do you say that I am? Only Simon Peter answers him: You are the Christ, the Son of the living God.[103][104]

In Matthew 16:17 Jesus blesses Peter for his answer, and later indicates him as the rock of the Church, and states that he will give Peter "the keys of the kingdom of heaven".[105]

In blessing Peter, Jesus not only accepts the titles

Christ and Son of God which Peter attributes to him, but declares the proclamation a divine revelation by stating that his Father in Heaven had revealed it to Peter.[106] In this assertion, by endorsing both titles as divine revelation, Jesus unequivocally declares himself to be both Christ and the Son of God.[106] The proclamation of Jesus as Christ is fundamental to Christology and the Confession of Peter, and Jesus's acceptance of the title is a definitive statement for it in the New Testament narrative.[107] While some of this passage may well be authentic, the reference to Jesus as Christ and Son of God is likely to be an addition by Matthew.[108]

Transfiguration

Main article: Transfiguration of Jesus
The Transfiguration of Jesus, depicted by Carl Bloch, 19th century

The Transfiguration of Jesus is an episode in the New Testament narrative in which Jesus is transfigured and becomes radiant upon a mountain.[109][110] The Synoptic Gospels (Matthew 17:1–9, Mark 9:2–8, Luke 9:28–36) describe it, and 2 Peter 1:16–18 refers to it.[109] In these accounts, Jesus and three of his apostles go to a mountain (the Mount of Transfiguration). On the mountain, Jesus begins to shine with bright rays of light. Then the prophets Moses and Elijah appear next to him and he speaks with them. Jesus is then called "Son" by a voice in the sky, assumed to be God the Father, as in the Baptism of Jesus.[109]

The Transfiguration is one of the

Canonical gospels, in that the miracle happens to Jesus himself.[113] Thomas Aquinas considered the Transfiguration "the greatest miracle" in that it complemented baptism and showed the perfection of life in Heaven.[114] The Transfiguration is one of the five major milestones in the gospel narrative of the life of Jesus, the others being Baptism, Crucifixion, Resurrection, and Ascension.[28][29] In the New Testament, Transfiguration is a pivotal moment, and the setting on the mountain is presented as the point where human nature meets God: the meeting place for the temporal and the eternal, with Jesus himself as the connecting point, acting as the bridge between heaven and earth.[115]

Final journey to Jerusalem

Sant'Apollinare Nuovo, Ravenna
, Italy

After the death of

Bethabara and Ænon in John 1:28 and 3:23.[118][119] Scholars generally assume that the route Jesus followed from Galilee to Jerusalem passed through Perea.[52]

This period of ministry includes the

The Unforgiving Servant in Matthew 18 which also refer to the Kingdom of Heaven. The general theme of the discourse is the anticipation of a future community of followers, and the role of his apostles in leading it.[121][122] Addressing his apostles in 18:18, Jesus states: "what things soever ye shall bind on earth shall be bound in heaven; and what things soever ye shall loose on earth shall be loosed in heaven". The discourse emphasizes the importance of humility and self-sacrifice as the high virtues within the anticipated community. It teaches that in the Kingdom of God, it is childlike humility that matters, not social prominence and prestige.[121][122]

At the end of this period, the Gospel of John includes the

Raising of Lazarus episode in John 11:1–46 in which Jesus brings Lazarus of Bethany back to life four days after his burial.[53] In the Gospel of John, the raising of Lazarus is the climax of the "seven signs" which gradually confirm the identity of Jesus as the Son of God and the expected Messiah.[123] It is also a pivotal episode which starts the chain of events that leads to the crowds seeking Jesus on his Triumphal entry into Jerusalem – leading to the decision of Caiaphas and the Sanhedrin to plan to kill Jesus.[124]

Final week in Jerusalem

See also: Triumphal entry into Jerusalem
Passion week) occupies about one third of the narrative in the canonical gospels.[54] The narrative for that week starts by a description of the final entry into Jerusalem, and ends with his crucifixion.[53][126]

The last week in Jerusalem is the conclusion of the journey which Jesus had started in Galilee through

Raising of Lazarus episode, which builds the tension between Jesus and the authorities. At the beginning of the week as Jesus enters Jerusalem, he is greeted by the cheering crowds, adding to that tension.[53]

The week begins with the

his authority is questioned. One of his disciples, Judas Iscariot, decides to betray Jesus for thirty pieces of silver.[38]

Towards the end of the week, Jesus has the

agony in the garden, and is arrested. After his arrest, Jesus is abandoned by most of his disciples, and Peter denies him three times, as Jesus had predicted during the Last Supper.[127][128] The final week that begins with his entry into Jerusalem
, concludes with his crucifixion and burial on that Friday.

Passion

Betrayal and arrest

Main articles: Agony in the Garden, Kiss of Judas, and Arrest of Jesus
See also: Holy Hour
Kiss of Judas (1304–1306), fresco by Giotto, Scrovegni Chapel, Padua, Italy

In

Garden of Gethsemane.[129][130]

Jesus is accompanied by Peter,

James the Greater, whom he asks to "remain here and keep watch with me." He moves "a stone's throw away" from them, where he feels overwhelming sadness and says "My Father, if it is possible, let this cup pass me by. Nevertheless, let it be as you, not I, would have it."[130] Only the Gospel of Luke mentions the details of the sweat of blood of Jesus and the visitation of the angel who comforts Jesus as he accepts the will of the Father. Returning to the disciples after prayer, he finds them asleep and in Matthew 26:40 he asks Peter: "So, could you men not keep watch with me for an hour?"[130]

While in the Garden,

gives Jesus a kiss to identify him to the crowd who then arrests Jesus.[130][131] One of Jesus' disciples tries to stop them and uses a sword to cut off the ear of one of the men in the crowd.[130][131] Luke states that Jesus miraculously healed the wound and John and Matthew state that Jesus criticized the violent act, insisting that his disciples should not resist his arrest. In Matthew 26:52 Jesus makes the well known statement: all who live by the sword, shall die by the sword.[130][131]

Justice

Main articles: Sanhedrin trial of Jesus, Pilate's court, and Jesus at Herod's court
See also: Ecce homo
Madrazo
, 1803

In the narrative of the four canonical gospels after the betrayal and arrest of Jesus, he is taken to the Sanhedrin, a Jewish judicial body.[132] Jesus is tried by the Sanhedrin, mocked and beaten and is condemned for making claims of being the Son of God.[131][133][134] He is then taken to Pontius Pilate and the Jewish elders ask Pilate to judge and condemn Jesus—accusing him of claiming to be the King of the Jews.[134] After questioning, with few replies provided by Jesus, Pilate publicly declares that he finds Jesus innocent, but the crowd insists on punishment. Pilate then orders Jesus' crucifixion.[131][133][134][135] Although the Gospel accounts vary with respect to various details, they agree on the general character and overall structure of the trials of Jesus.[135]

After the Sanhedrin trial Jesus is taken to Pilate's court in the praetorium. Only in the Gospel of Luke, finding that Jesus, being from Galilee, belonged to Herod Antipas' jurisdiction, Pilate decides to send Jesus to Herod. Herod Antipas (the same man who had previously ordered the death of John the Baptist) had wanted to see Jesus for a long time, because he had been hoping to observe one of the miracles of Jesus.[136] However, Jesus says nothing in response to Herod's questions, or the vehement accusations of the chief priests and the scribes. Herod and his soldiers mock Jesus, put a gorgeous robe on him, as the King of the Jews, and sent him back to Pilate. And Herod and Pilate become friends with each other that day: for before they were at enmity.[137] After questioning Jesus and receiving no replies, Herod sees Jesus as no threat and returns him to Pilate.[138]

After Jesus' return from Herod's court, Pilate publicly declares that he finds Jesus to be innocent of the charges, but the crowd insists on capital punishment. The universal rule of the Roman Empire limited capital punishment strictly to the tribunal of the Roman governor[139] and Pilate decided to publicly wash his hands as not being privy to Jesus' death. Pilate thus presents himself as an advocate pleading Jesus' case rather than as a judge in an official hearing, yet he orders the crucifixion of Jesus.[140][141][142]

Crucifixion and burial

Main articles:
Entombment of Christ
See also: Sayings of Jesus on the cross
The Crucifixion (1622) by Simon Vouet; Church of Jesus, Genoa

Jesus' crucifixion is described in all four canonical gospels, and is attested to by other sources of that age (e.g. Josephus and Tacitus), and is regarded as a historical event.[143][144][145]

After the trials, Jesus made his way to Calvary (the path is traditionally called via Dolorosa) and the three synoptic gospels indicate that he was assisted by Simon of Cyrene, the Romans compelling him to do so.[146][147] In Luke 23:27–28 Jesus tells the women in multitude of people following him not to cry for him but for themselves and their children.[146] Once at Calvary (Golgotha), Jesus was offered wine mixed with gall to drink — usually offered as a form of painkiller. Matthew's and Mark's gospels state that he refused this.[146][147]

The soldiers then crucified Jesus and cast lots for his clothes. Above Jesus' head on the cross was the inscription King of the Jews, and the soldiers and those passing by mocked him about the title. Jesus was crucified between two convicted thieves, one of whom rebuked Jesus, while the other defended him.[146][148] Each gospel has its own account of Jesus' last words, comprising the seven last sayings on the cross.[149][150][151] In John 19:26–27 Jesus entrusts his mother to the disciple he loved and in Luke 23:34 he states: "Father, forgive them; for they know not what they do", usually interpreted as his forgiveness of the Roman soldiers and the others involved.[149][152][153][154]

In the three synoptic gospels, various

temple veil, upon the death of Jesus, is referenced in the synoptic.[147] The Roman soldiers did not break Jesus' legs, as they did to the other two men crucified (breaking the legs hastened the crucifixion process), as Jesus was dead already; this further fulfilled prophecy, as noted in John 19:36, "For these things were done, that the scripture should be fulfilled, A bone of him shall not be broken." One of the soldiers pierced the side of Jesus with a lance and blood and water flowed out.[148] In Mark 15:39, impressed by the events, the Roman centurion calls Jesus the Son of God.[146][147][155][156]

Following Jesus' death on Friday,

rock-hewn tomb, with the assistance of Nicodemus.[146] In Matthew 27:62–66 the Jews go to Pilate the day after the crucifixion and ask for guards for the tomb and also seal the tomb with a stone as well as the guard, to be sure the body remains there.[146][157][158]

Approximate chronological comparison between the Jesus Passion narratives according to the Gospels of Mark and John. Each section ('1' to '28') represents 3 hours of time.[159]

Empty tombBurial of JesusQuod scripsi, scripsiCrucifixion of JesusPilate's courtDenial of PeterSanhedrin trial of JesusArrest of Jesus

Last SupperEmpty tombBurial of JesusCrucifixion darknessMocking of JesusCrucifixion of JesusPilate's courtDenial of PeterSanhedrin trial of JesusArrest of JesusGethsemanePassover SederLast Supper


Resurrection and Ascension

Main article: Resurrection of Jesus
See also: Empty tomb and Resurrection of Jesus in Christian art
Resurrection of Jesus by Lucas Cranach, 1558

The gospels state that the first day of the week after the crucifixion (typically interpreted as a Sunday), the followers of Jesus encounter him risen from the dead, after his tomb was

Eastern Church icons do not depict that moment, but show the Myrrhbearers, and depict scenes of salvation.[162][163]

The resurrected Jesus then appears to his followers that day and a number of times thereafter, delivers sermons and has supper with some of them, before ascending to Heaven. The gospels of Luke and Mark include brief mentions of the Ascension, but the main references to it are elsewhere in the New Testament.[6][7][161]

The four gospels have variations in their account of the resurrection of Jesus and his appearances, but there are four points at which all gospels converge:[164] the turning of the stone that had closed the tomb, the visit of the women on "the first day of the week;" that the risen Jesus chose first to appear to women (or a woman) and told them (her) to inform the other disciples; the prominence of Mary Magdalene in the accounts.[162][165] Variants have to do with the precise time the women visited the tomb, the number and identity of the women; the purpose of their visit; the appearance of the messenger(s)—angelic or human; their message to the women; and the response of the women.[162]

In Matthew 28:5, Mark 16:5, Luke 24:4 and John 20:12 his resurrection is announced and explained to the followers who arrive there early in the morning by either one or two beings (either men or angels) dressed in bright robes who appear in or near the tomb.[6][7][161] The gospel accounts vary as to who arrived at the tomb first, but they are women and are instructed by the risen Jesus to inform the other disciples. All four accounts include Mary Magdalene and three include Mary, mother of James. The accounts of Mark 16:9, John 20:15 indicate that Jesus appeared to the Magdalene first, and Luke 16:9 states that she was among the Myrrhbearers who informed the disciples about the resurrection.[6][7][161] In Matthew 28:11–15, to explain the empty tomb, the Jewish elders bribe the soldiers who had guarded the tomb to spread the rumor that Jesus' disciples took his body.[7]

Resurrection appearances

Main article:
Resurrection appearances of Jesus
See also: Noli me tangere, Doubting Thomas, Great Commission, and Road to Emmaus appearance
See also: Overview of resurrection appearances in the Gospels and Paul
Noli me Tangere by Antonio da Correggio, c. 1534

In John 20:15–17 Jesus appears to

Noli me Tangere
, do not touch me, "for I am not yet ascended to my Father."

Later that day, at evening, Jesus appears to the disciples and shows them the wounds in his hands and his side in John 20:19–21. Thomas the Apostle is not present at that meeting and later expresses doubt about the resurrection of Jesus. As Thomas is expressing his doubts, in the well known Doubting Thomas episode in John 20:24–29 Jesus appears to him and invites him to put his finger into the holes made by the wounds in Jesus' hands and side. Thomas then professes his faith in Jesus. In Matthew 28:16–20, in the Great Commission Jesus appears to his followers on a mountain in Galilee and calls on them to baptize all nations in the name of the "Father, Son, and Holy Spirit".

Luke 24:13–32 describes the

Apostle Peter to serve his followers.[6][7][161]

Ascension

Main article: Ascension of Jesus
See also: Ascension of Jesus in Christian art
Garofalo
(1520)

The Ascension of Jesus (

Jesus' second coming will take place in the same manner as his ascension.[167]

The

canonical gospels include two brief descriptions of the Ascension of Jesus in Luke 24:50–53 and Mark 16:19, in which it takes place on Easter Sunday.[168] A more detailed account of Jesus' bodily Ascension into the clouds is given in the Acts of the Apostles (1:9–11) where the narrative starts with the account of Jesus' appearances after his resurrection and describes the event as taking place forty days later.[169][170]

Acts 1:9–12 specifies the location of the Ascension as the "

mount called Olivet" near Jerusalem. Acts 1:3
states that Jesus: "showed himself alive after his passion by many proofs, appearing unto them by the space of forty days, and speaking the things concerning the kingdom of God". After giving a number of instructions to the apostles Acts 1:9 describes the Ascension as follows: "And when he had said these things, as they were looking, he was taken up; and a cloud received him out of their sight." Following this two men clothed in white appear and tell the apostles that Jesus will return in the same manner as he was taken, and the apostles return to Jerusalem.[170]

In Acts 2:30–33, Ephesians 4:8–10 and 1 Timothy 3:16 (where Jesus as taken up in glory) the Ascension is spoken of as an accepted fact, while Hebrews 10:12 describes Jesus as seated in heaven.[171]

See also

Gospels, chronology and historicity

Associated sites

Notes

  1. ISBN 0415939305
    p. 310
  2. ^
    ISBN 0-8054-4482-3
    pp. 441–442
  3. ^
    ISBN 978-0-8028-2416-5
    pp. 52–56
  4. ^ "When were the Bible books written?". www.gty.org. Retrieved 2015-11-23.
  5. ISBN 0-7814-3868-3
    pp. 465–477
  6. ^
    ISBN 0-7814-3868-3
    pages 521–530
  7. ^
    ISBN 978-0-88207-812-0
    page 91
  8. ^ Luke 3:23–38 Matthew 1:1–17
  9. ISBN 0-664-25619-8
    p. 28
  10. ISBN 0-521-35644-X
    pp. 229–233
  11. ^ Joseph A. Fitzmyer, The Gospel According to Luke I–IX. Anchor Bible. Garden City: Doubleday, 1981, pp. 499–500.
  12. ^ I. Howard Marshall, "The Gospel of Luke" (The New International Greek Testament Commentary). Grand Rapids: Eerdmans, 1978, p. 158.
  13. ISBN 0-664-22487-3
    pp. 49–50
  14. ISBN 0-8028-0419-5
    p. 110
  15. ^ Cox (2007) pp. 285–286
  16. ^ Marcus J. Borg, John Dominic Crossan, The First Christmas (HarperCollins, 2009) p. 95.
  17. ^ "biblical literature." Encyclopædia Britannica. Encyclopædia Britannica Online. 2011. [1].
  18. ^ Mark D. Roberts Can We Trust the Gospels?: Investigating the Reliability of Matthew, Mark, Luke and John Good News Publishers, 2007 p. 102
  19. ^ Casey, Maurice (2010). Jesus of Nazareth: An Independent Historian's Account of His Life and Teaching. Bloomsbury. pp. 145–146.
  20. ISBN 0-8146-5803-2
    p. 47
  21. ISBN 978-0-14-102446-2
    .
  22. ISBN 9780713990591
    .
  23. ^ Jeremy Corley New Perspectives on the Nativity Continuum International Publishing Group, 2009 p. 22.
  24. ISBN 0-8054-4843-8
    pp. 75–78
  25. ISBN 1-58595-303-2
    p. 89
  26. ISBN 0-8146-5805-9
    p. 72
  27. ISBN 1-58743-202-1
    p. 111
  28. ^
    ISBN 0-521-23783-1
    p. 63
  29. ^
    ISBN 0-8028-6496-1
    p. 28
  30. ISBN 0-88141-226-0
    p. 12
  31. ^
    ISBN 0-7847-1900-4
    pp. 117–130
  32. ^
    ISBN 978-1-4051-0901-7
    pp. 16–22
  33. ^
    ISBN 0-8006-2337-1
    pp. 91–95
  34. ^
    ISBN 0-521-00261-3
    pp. 132–133
  35. ^
    ISBN 0-7487-6775-4
    pp. 24–25
  36. ISBN 0-664-22754-6
    pp. 256–258
  37. ISBN 0-7814-3868-3
    pp. 381–395
  38. ^
    ISBN 0-310-28011-7
    pp. 106–111
  39. ^
    ISBN 978-0-8054-4365-3
    p. 114
  40. ^
    ISBN 0-931464-50-1
    pp. 113–129
  41. ISBN 0-8308-2699-8
    pp. 19–21
  42. ISBN 9780140144994
    .
  43. ^
    ISBN 0-85111-338-9
    p. 71
  44. ^ a b A theology of the New Testament by George Eldon Ladd 1993 [ISBN missing] p. 324
  45. ^
    ISBN 0-7847-1900-4
    pp. 143–160
  46. ^
    ISBN 0-8054-9444-8
    pp. 97–110
  47. ^
    ISBN 0-7847-1900-4
    pp. 165–180
  48. ^
    ISBN 0-8054-9444-8
    pp. 121–135
  49. ^
    ISBN 0-7847-1900-4
    pp. 189–207
  50. ^
    ISBN 0-8054-9444-8
    p. 137
  51. ^
    ISBN 0-7847-1900-4
    pp. 211–229
  52. ^
    ISBN 0-86554-373-9
    p. 929
  53. ^
    ISBN 0-8054-9444-8
    pp. 155–170
  54. ^
    ISBN 0-8010-2684-9
    p. 613
  55. ISBN 978-0-8028-2416-5
    pp. 52–56
  56. ^ "1 Corinthians 15 NIV". biblehub.com. Retrieved 2015-11-23.
  57. ^ "Evidence for the Resurrection". www.leaderu.com. Retrieved 2015-11-23.
  58. ISBN 978-8876528460
    p. 7
  59. ISBN 978-0-918954-76-3
    pp. xi–xiv
  60. ISBN 1-931018-31-6
    , pp. 63–68
  61. ISBN 978-0-313-29329-0
    p. 30
  62. ISBN 0-88489-530-0
    p. 118
  63. ISBN 978-0-8146-1283-5
    pp. 25–27
  64. ^ a b c Harrington, Daniel J., SJ. "Jesus Goes Public." America, Jan. 7–14, 2008, pp. 38ff
  65. Hebrews 4:15; 1 Peter 3:18
  66. ISBN 978-0-385-52341-7
  67. ^ Mt 3:17, Mk 1:11, Lk 3:21–22
  68. ISBN 0-8146-5803-2
    p. 63
  69. ^ Christianity: A Biblical, Historical, and Theological Guide by Glenn Jonas, Kathryn Muller Lopez 2010 [ISBN missing] pp. 95–96
  70. ISBN 90-04-11142-5
    pp. 187–198
  71. ISBN 0-664-25703-8
    p. 47
  72. ^
    ISBN 0-8028-3931-2
    p. 339
  73. ^ Matthew 4:1–11, New International Version
  74. ^ Mark 1:12–13, NIV
  75. ^ Luke 4:1–13, NIV
  76. ISBN 0-85111-338-9
    p. 83
  77. ISBN 0-8042-3123-0
    p. 69
  78. ISBN 0-8146-2478-2
    p. 49
  79. ^ "Luke 5:1–11, New International Version". Biblegateway. Retrieved 2012-07-18.
  80. John Clowes
    , The Miracles of Jesus Christ published by J. Gleave, Manchester, UK, 1817, p. 214, available on Google books
  81. ISBN 0-8146-5805-9
    p. 89
  82. ISBN 0-8028-2315-7
    p. 230
  83. ISBN 0-664-25260-5
    p. 31
  84. ^ H. Van der Loos, 1965 The Miracles of Jesus, E.J. Brill Press, Netherlands page 599
  85. ISBN 0-88141-193-0
    p. 71
  86. ISBN 0-8028-0063-7
    p. 154
  87. ISBN 0-7487-6775-4
    p. 26
  88. ^ John Clowes, 1817 The Miracles of Jesus Christ published by J. Gleave, Manchester, UK p. 47
  89. ISBN 0-8028-2501-X
    p. 349
  90. ISBN 0-86554-409-3
    p. 47
  91. ISBN 0-86554-373-9
    p. 48
  92. ^ The life of Jesus by David Friedrich Strauss, 1860 published by Calvin Blanchard, p. 340
  93. ISBN 0-664-25259-1
    pp. 151–152
  94. ^ Robert Maguire 1863 The miracles of Christ published by Weeks and Co. London p. 185
  95. ISBN 0-8028-4351-4
    p. 114
  96. ISBN 0-310-30940-9
    p. 234
  97. ISBN 0-8308-1596-1
    p. 79
  98. ^
    ISBN 0-8308-1596-1
    pp. 133–134
  99. ISBN 0-89622-537-2
    p. 220
  100. ISBN 0-310-28101-6
    p. 235
  101. ISBN 0-8042-3121-4
    pp. 138–140
  102. ^
    ISBN 0-8146-2211-9
    pp. 885–886
  103. ^
    ISBN 0-664-25752-6
    p. xvi
  104. ISBN 0-664-22431-8
    p. 109
  105. ISBN 0-664-22754-6
    p. 69
  106. ^
    ISBN 3-11-018151-7
    pp. 240–241
  107. ISBN 0-8028-4438-3
    pp. 7–9
  108. ^ Casey, Maurice (2010). Jesus of Nazareth. Bloomsbury. pp. 188–189.
  109. ^
    ISBN 978-0-8264-7595-4
    pp. 21–30
  110. ^
    ISBN 0-310-28101-6
    p. 213
  111. ^ Clowes, John, 1817, The Miracles of Jesus Christ published by J. Gleave, Manchester, UK p. 167
  112. ^ Henry Rutter, Evangelical harmony Keating and Brown, London 1803. p. 450
  113. ISBN 0-567-05089-0
    p. 478
  114. ISBN 978-0-7546-1472-2
    p. 100
  115. ISBN 978-0-8264-7595-4
    p. 2
  116. ISBN 978-0-8028-4259-6
    pp. 74–75
  117. ISBN 0-664-22787-2
    p. 9
  118. ISBN 1-57921-928-4
    p. 12
  119. ISBN 0-8042-3125-7
    p. 11
  120. ISBN 978-0-7880-1221-1
    pp. 25 & 158
  121. ^
    ISBN 0-8254-3845-4
    pp. 215–216
  122. ^
    ISBN 0-89900-628-0
    p. 321
  123. ISBN 978-0-8054-4365-3
    pp. 312–313
  124. ISBN 0-8146-5806-7
    p. 325
  125. ISBN 978-0-89236-727-6
    pp. 254–259
  126. ISBN 0-8054-4482-3
    pp. 224–229
  127. ^ Cox (2007) p. 182
  128. ISBN 0-7814-4228-1
    p. 122
  129. ISBN 1-931018-31-6
    page 169
  130. ^
    ISBN 978-0-88207-812-0
    pages 83–85
  131. ^
    ISBN 0-7814-3868-3
    page 487-500
  132. ISBN 0-385-24767-2
    , p. 146.
  133. ^
    ISBN 0-8054-4482-3
    pages 396–400
  134. ^
    ISBN 0-8054-9548-7
    pages 608–609
  135. ^
    ISBN 0-8028-3782-4
    pages 1050–1052
  136. ISBN 978-0-8146-5113-1
    pages 120–121
  137. ISBN 0-310-31201-9
    page 172
  138. ^ Bromiley, Geoffrey W. (1995), International Standard Bible Encyclopedia. Wm. B. Eerdmans Publishing. vol. K-P. p. 929.
  139. ^ International Standard Bible Encyclopedia. by Geoffrey W. Bromiley 1982 vol. K-P, p. 979.
  140. ISBN 978-0-521-63114-3
    .
  141. ISBN 0521812143
    page 454
  142. ISBN 1563383225
    pages 105–106
  143. ^ Funk, Robert W.; Jesus Seminar (1998). The acts of Jesus: the search for the authentic deeds of Jesus. San Francisco: Harper.
  144. ISBN 0-06-061662-8
    page 145. J. D. Crossan, page 145 states: "that he was crucified is as sure as anything historical can ever be."
  145. ISBN 0-664-22701-5
    page 112
  146. ^
    ISBN 0-7814-3868-3
    page 509-520
  147. ^
    ISBN 978-0-8054-4365-3
    pages 211–214
  148. ^
    ISBN 978-0-87779-044-0
    page 271
  149. ^
    ISBN 0-8028-3784-0
    page 426
  150. ISBN 978-0-8146-5216-9
    page 153
  151. ISBN 0-8264-8011-X
    page 627
  152. ISBN 0-86554-563-4
    pages 200–201
  153. ISBN 0-86554-373-9
    page 648
  154. ISBN 0-664-25441-1
    page 201
  155. ISBN 0-8294-1970-5
    page 440
  156. ISBN 0-89900-629-9
    page 280
  157. ISBN 0-8146-5803-2
    page 404
  158. ISBN 0-85111-338-9
    page 727
  159. ^ For example, compare: "It was nine in the morning when they crucified him." (Mark 15:25 NIV) and "It was the day of Preparation of the Passover; it was about noon. (...) Finally Pilate handed him over to them to be crucified." (John 19:14,16 NIV). Bart D. Ehrman, Jesus: Apocalyptic Prophet of the New Millennium (1999), p. 32–36.
  160. ^ Matthew 28:1, Mark 16:9, Luke 24:1 and John 20:1
  161. ^ a b c d e Cox (2007) pp. 216–226
  162. ^ a b c Stagg, Evalyn and Frank. Woman in the World of Jesus. Philadelphia: Westminster Press, 1978, p. 144–150.
  163. ISBN 978-0-913836-99-6
    page 185
  164. ^ Mark 16:1–8, Matthew 28:1–8, Luke 24:1–12, and John 20:1–13
  165. ^ Setzer, Claudia. "Excellent Women: Female Witness to the Resurrection." Journal of Biblical Literature, Vol. 116, No. 2 (Summer, 1997), pp. 259–272
  166. ISBN 0-19-528299-X
    page 589
  167. ISBN 0333648056
  168. ^ Fred B. Craddock, Luke (Westminster John Knox Press, 2009), p. 293
  169. ISBN 0664234356
    pages 293–294
  170. ^
    ISBN 066423044X
    pages 53–54
  171. ISBN 9053565035
    page 110

References

Further reading

External links

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