Jesus of Nazareth , aka Jesus , Christ or Jesus Christ is the central figure of Christianity and one of the most influential figures of the cultural West . For most Christian denominations , is the Son of God and, by extension, the incarnation of God himself. Its importance also lies in the belief that, with his death and subsequent resurrection, redeemed mankind. The Judaism denies his divinity, which is incompatible with their conception of God. In Islam , which is known as Isa, is considered one of the prophets more important.
According to the majority view accepted in academic circles, based on a critical reading of texts on her figure, a Jesus of Nazareth was a preacher Jewish 2 who lived at the beginning of the century in the regions of Galilee and Judea , and was crucified in Jerusalem around the year 30 , under the rule of Pontius Pilate .
What is known of Jesus depends almost entirely 3 of the Christian tradition, especially that used for the composition of the Synoptic Gospels , written, according to majority opinion, about 30 or 40 years at least after his death. Most scholars consider that through the study of the Gospels is possible to reconstruct traditions that go back to Jesus’ contemporaries, although there are large discrepancies among researchers as to methods of textual analysis and conclusions can be drawn from them . There is a minority that denies the historical existence of Jesus of Nazareth.

What follows is an account of Jesus’ life as it appears in the four gospels included in the New Testament , considered sacred books of all Christian denominations . The Gospel narrative is the main source for the knowledge of Jesus, and forms the basis of the interpretations of the figure are the different branches of Christianity . Although it may contain historical elements, mainly expressed the faith of Christian communities in the period in which these texts were written, and then had vision of Jesus of Nazareth.
Birth and childhood

The Holy Family ( Joseph , Mary and Jesus with Elizabeth and his son John the Baptist , Jesus’ relatives according to the Gospel of Luke . Painting Rafael , 1507 .
The stories concerning the birth and childhood of Jesus come exclusively from the Gospels of Matthew (Mt 1.18 to 2.23) and Luke (from 1.5 to 2.52). 4 There are no such stories in the Gospels Mark and John. The narratives of Matthew and Luke differ from each other:
According to Matthew, Mary and her husband, Joseph , live (apparently, because no account of any trip) 5 in Bethlehem . María José is unexpectedly pregnant and decides to put her away, but an angel in a dream tells him that Mary’s pregnancy is by the Holy Spirit and prophesied, in the words of the prophet Isaiah (Isaiah 7.14), 6 that his son is the Messiah waiting Jews (Mt 1.19 to 21). 7 A Magi from the East arrive in Jerusalem asking for the “King of the Jews has been born” with the intention of worship, which alerts the king of Judea, Herod the Great , deciding eliminate possible rival. The Magi, guided by a star , come to Bethlehem and worship the child. Again, the angel came to Joseph (Mt 2:13) 8 and warns of impending persecution of Herod , so the family flees to Egypt and remain there until the death of the monarch (again notified by the angel to Joseph , which is presented for the third time: Mt 2.19 to 29). 9 So Joseph settled with his family in Nazareth, in Galilee. 10
In the Gospel of Luke , Mary and Joseph living in the city Galilee of Nazareth. The story of Jesus’ conception here is intertwined with that of John the Baptist , since in this gospel Mary and Elizabeth , mother of John the Baptist, are relatives, and the birth of Jesus is reported to Mary by the angel Gabriel (which is known as the Annunciation , Luke 1:26-38). 11 The Emperor Augustus ordered a census in which everyone must register at your place of birth and Joseph must travel to Bethlehem, being a native of this place. Jesus born in Bethlehem while on the trip and is worshiped by shepherds. Lucas also adds short stories about the circumcision of Jesus , about his presentation in the Temple and his meeting with the doctors in the Temple of Jerusalem , a trip made ??on the occasion of Easter , when he was twelve years old. 12
In the Gospels of Matthew and Luke are paths genealogies of Jesus (Mt 1, 2-16, Luke 3, 23-38). 13 The Matthew goes back to the patriarch Abraham , and Luke to Adam , the first man as the Genesis . These two genealogies are identical between Abraham and David , but differ from the latter, as Matthew makes Jesus descended from Solomon , while Luke, his lineage would come from Natama, another son of David. In both cases, what appears is the ancestry of Joseph , even though, according to the infancy narratives, this alone would have been the foster father of Jesus.
Baptism and temptations

Baptism of Christ , a painting by Piero della Francesca .
The arrival of Jesus was prophesied by John the Baptist (his cousin, according to the Gospel of Luke), 14 for whom Jesus was baptized in the river Jordan . 15 During the baptism, the Spirit of God , as a dove , descended upon Jesus , and heard the voice of God. 16
According to the Synoptics , the Spirit led Jesus into the wilderness where he fasted for forty days and overcame the temptations to which he was subjected by the Devil. 17 No mention of this episode in the Gospel of John. Then Jesus went to Galilee , he settled in Capernaum , 18 and began preaching the coming of the Kingdom of God . 19
Public life
Accompanied by his followers, Jesus visited the regions of Galilee and Judea preaching the gospel and performing numerous miracles . The order of the doings and sayings of Jesus varies in the different Gospel accounts. Does it indicate how long the public life of Jesus, although the Gospel of John mentions that Jesus celebrated the annual feast of Passover ( Pesach ) in Jerusalem three times. The summary refers only to a Passover feast, during which Jesus was crucified.
Much of the facts in the public life of Jesus told in the gospels have the scenario of the northern Galilee , near the Sea of Tiberias , or Lake of Gennesaret, especially the city of Capernaum , but also others such as Chorazin or Bethsaida . 20 also visited the south of the region, places like Cana or Nain , and the village where he had grown up, Nazareth , where he was received with hostility by their former neighbors. 21 His preaching was extended to Judea ( according to the Gospel of John, visited Jerusalem three times since the beginning of his public life), and was in Jericho 22 and Bethany (where he raised Lazarus ). 23
Chose his leading followers (called in the Gospels Apostles in Greek, “sent”), twelve in number, from among the people of Galilee. In the Synoptics mention the following list: Simon called Peter and his brother Andrew , James son of Zebedee and his brother John , Philip and Bartholomew , Thomas and Matthew the publican , James son of Alphaeus and Thaddaeus , Simon the Zealot and Judas Iscariot , which later betray Jesus (Mt 10.2 to 4; Mc 3.16 to 19, Luke 6, 13-16). 24 Some of them were fishermen, as the two pairs of brothers formed respectively by Peter and Andrew , and Juan and Santiago . 25 Matthew is usually identified with Levi son of Alphaeus, a publican who in the three synoptic briefly recounted how he was called by Jesus (Mt 9.9; Mk 2.14, Lk 5.27 to 28) . 26 which brought to Jesus many reproaches of the Pharisees .
The Gospel of John only mentions the names of nine of the apostles, though in various passages referred to were twelve. 27
He preached in both synagogues and outdoors, and crowds gathered to hear his words. Among his speeches, highlights the so-called Sermon on the Mount in the Gospel of Matthew (Mt 5-7). Often used parables to explain to his followers the kingdom of God. The parables of Jesus are short stories whose content is enigmatic (often be hereafter explained by Jesus). Generally have an eschatological content and appear only in the Synoptic Gospels. Among the best known are the parable of the sower (Mt 13.3-9 Mk 4.3 to 9, Luke 8.5 to 8), which means Jesus explained below, the growing seed (Mark 4.26 -29), the mustard seed (Mt 13.31-32, Mk 4.30 to 32), that of the tares (Mt 13:24-30), that of the lost sheep (Mt 18.12-14 Lk 15.3 to 7), of the unmerciful servant (Matthew 18: 23-35), that of the workers sent to the vineyard (Mt 20:1-16), that of the two sons (Mt 21.28 – 32), the murderers of the Vineyard (Mt 21.33 to 42, 12.1 to 11 Mc, Luke 20.9-18), that of the wedding guests (Mt 22, 1-14), that of the ten virgins (Matthew 25.1 to 13), that of the talents (Mt 25,14-30; Luke 19.12-27). Two of the best known appear only in the Gospel of Luke: This is the parable of the Samaritan (Luke 10.30-37) and the prodigal son (Luke 15:11-32). In the parables, Jesus frequently used images related to country life.
He held controversies with members of some of the most important religious sects of Judaism , and especially the Pharisees , accusing them of hypocrisy and most importantly not taking care of the Torah : justice, compassion and loyalty (Mt 12, 38-40, Luke 20, 45-47).
The originality of his message lies in the emphasis on love of enemies (Mt 5.38 to 48, Luke 6, 27-36) as well as its close relationship with God whom he called in Aramaic with the familiar expression Abba (Father) that neither Mark (14.36) and Paul (Rm 8, 15, Gal 4, 6) translated. It is a seeking God who is close to the marginalized, the oppressed (Luke 4, 18) and sinners (Luke 15) to offer his mercy. The prayer of Our Father (Mt 6.9 to 13: Luke 11.1-4), which recommended the use of his followers, is a clear expression of this close relationship with God above.
Miracles

The resurrection of Lazarus by Giotto di Bondone ( XIV century ).
Main article: Miracles of Jesus
According to the Gospels during His ministry Jesus performed many miracles . In total, the four canonical gospels recount twenty-seven miracles, of which fourteen are cures for various diseases, five exorcisms , three resurrections, two wonders of wild type and three extraordinary signs.
The Gospels tell of the miraculous cures wrought by following Jesus:
He healed the fever of the mother of Peter , at his home in Capernaum , taking her hand (Mk 1.29 to 31, from 5.14 to 15 Mt, Lk 4.38 to 39);
He healed a leper galileo by word and touch of your hand (Mk 1:40-45, Mt from 8.1 to 4, Luke 5:12-16);
He healed a paralytic in Capernaum, which was submitted on a stretcher and he had forgiven his sins, telling him to get up and go home (Mark 2: 1-12; Mt from 9.1 to 8, Luke 5.17 -26);
He healed a man with the withered hand on the Sabbath in a synagogue, with the word (Mc 3.1 to 6, from 12.9 to 14 Mt, Lk 6.6 to 11);
He healed a woman with blood flow, which healed by touching Jesus’ clothing (5.25 to 34 Mc, Mt 9.18 to 26, Luke 8.40-56);
He healed a deaf-mute in the Decapolis by putting their fingers in their ears, spitting, touched his tongue and saying, “Ephphatha” that would “open yourself” (Mk 7.31 to 37);
He healed a blind man in Bethsaida putting saliva on his eyes and laying his hands (Mk 8:22-26);
Healed Bartimaeus , the blind of Jericho (Mt 20.29-34, Mk 10:46-52, Luke 18.35-45);
Distance healed the centurion’s servant at Capernaum (Mt 8,5-13, Lk 7.1 to 10, from 4.43 to 54 Jn, Jn 4.43 to 54), 28
He healed a woman who was bent and could not straighten, by word and by the laying on of hands (Lk 13,10-17). This healing also took place on Saturday and in a synagogue;
He healed a man with dropsy on the Sabbath, at the home of one of the leading Pharisees (Lk 14, 1-6).
Healed ten lepers, who found his way to Jerusalem, by word (Luke 17:11-19).
He healed a man who was sick thirty-eight years in Jerusalem on the Sabbath (Jn 5.1 to 9).
He healed a blind man with mud and saliva anointing, after which he ordered to wash in the Pool of Siloam (Jn 9.1 to 12).
In the canonical gospels are five stories of expulsions of evil spirits ( exorcism ) conducted by Jesus:
Expelled a demon in the synagogue at Capernaum (Mk 1.21 to 28, Luke 4.31-37);
another in the region of Gerasa (8.28 to 34 Mt, Mk 5.1 to 21, Luke 8.26-39);
another who possessed the daughter of a Syro-Phoenician woman (Mt 15.21-28, Mark 7:24-30);
another who tormented an epileptic (17.20 to 24 Mt, Mk 9.14 to 27, Luke 9.37-43);
a “dumb devil” (Lk 11.14, Mt 12.22).
In addition, there are several passages that refer generically to exorcisms of Jesus (Mk 1.32-34, Mk 3.10 to 12).
According to the Gospels, Jesus performed three resurrections :
Resurrected a twelve year old girl, the daughter of Jairus (Mk 5.21 to 24, from 9.18 to 26 Mt, Lk 8.40 to 56). Jesus said that the girl was not dead but only asleep (Mt 9.24, Mk 5.39, Lk 8.52).
the son of the widow of Nain (Luke 7.11-17).
to Lazarus (Jn 11.1 to 44).
Jesus worked well, according to the Gospels, two wild-type miracles, in which obedience reveals the forces of nature (the sea and wind) to their authority.
Jesus commanded the storm to calm down and it obeys (8.23 to 27 Mt, Mk 4.35 to 41, Luke 8.22-25).
Jesus walks on water (14.22 to 33 Mt, Mk 6.45 to 52; Jn 6:16-21).
Three extraordinary signs, which have a markedly symbolic meaning:
Multiplication of the loaves and fishes . It is the only one of the miracles of Jesus that is recorded by all the Gospels (Mk 6.32 to 44; Mt | 14.13 to 21, Luke 9.10-17, John 6.1 to 13). It occurs twice in the Gospels of Mark (from 8.1 to 10) and Matthew (15.32 to 39);
the miraculous catch (Luke 5.1 to 11; Jn 21.1 to 19);
turning water into wine at the wedding at Cana (Jn 2,1-11).
At that time, the scribes, Pharisees and others, attributed to collusion with Beelzebub this power to expel demons. Jesus fought the charges vigorously. 29 According to the Gospel accounts, Jesus not only had the power to expel demons, but that power passed to his followers. 30 even mentioned the case of a man who, without being a follower of Jesus, successfully driving out demons in your name. 31
Transfiguration

Transfiguration of Jesus, Rafael (XVI century).
Main article: Transfiguration of Jesus
The Synoptic Gospels 32 relate that Jesus climbed a mountain to pray with some of the apostles, and while praying transformed the look of your face, and his raiment became dazzling white. He appeared with Moses and Elijah . The apostles were sleeping in the meantime, but when he awoke saw Jesus with Moses and Elijah. Peter suggested that they three tents for Jesus, Moses and Elijah. Then a cloud came a voice from heaven, saying, “This is my chosen Son, listen to him.” The disciples were not told what they had seen.
Passion
Entry into Jerusalem and cleansing of the Temple

Purification of the Temple, as interpreted by Giotto (XIII-XIV centuries).
According to the four Gospels, Jesus went with his followers to Jerusalem to celebrate the Passover feast there. He came riding a donkey , to fulfill the words of the prophet Zechariah ( Zec 9:9 : “Behold, your king comes to you, gentle and riding on a donkey, a colt the foal of a beast of burden”) . He was greeted by a crowd which hailed him as “son of David” (according to the Gospel of Luke, was hailed by his disciples only). 33 In the Gospels of Luke and John, Jesus is hailed as king.
According to the synoptic gospels, then went to the Temple of Jerusalem , and from there drove the money changers and sellers of animals for ritual slaughter 34 (the Gospel of John, however, puts this episode at the beginning of Jesus’ public life , and relates it to a prophecy about the destruction of the Temple). 35 He predicted the destruction of the Temple 36 and other future events.
Anointing at Bethany and Last Supper

The Last Supper of Leonardo da Vinci .
In Bethany , near Jerusalem, was anointed by a woman with perfumes. 37 According to the Synoptics, dined the night of Passover in Jerusalem with the Apostles in the Christian tradition designates as Last Supper . During the Passover meal, Jesus predicted that he would be betrayed by one of the Apostles, Judas Iscariot . He took bread in his hands, saying, “Take, eat, this is my body” and then grabbing a cup of wine, said, “Drink from it all, because this is the blood of the covenant, poured out by the many for the remission of sins. ” 38 He prophesied also, according to the Synoptics, not drink wine again until he drank it new in the Kingdom of God. 39
Arrest
After dinner, according to the Synoptics, Jesus and his disciples went to pray at the Garden of Gethsemane . The apostles, instead of praying, they fell asleep, and Jesus suffered a moment of high anxiety about their fate, but decided to follow the will of God. 40 41
Judas betrayed Jesus had indeed, for delivery to the chief priests and elders of Jerusalem in exchange for thirty pieces of silver. 42 Accompanied by an armed group of swords and clubs, sent by the chief priests and elders, came to Gethsemane and revealed the identity of Jesus kissing her cheek. Jesus was arrested. On behalf of his followers was an attempted resistance, but eventually all broke and fled. 43
Trial
After his arrest, Jesus was taken to the palace of the high priest Caiaphas (the Gospel of John, was taken first to the house of Annas , Caiaphas’ father). There he was tried before the Sanhedrin . There were false witnesses, but their testimonies did not agree were not accepted. Finally, Caiaphas asked Jesus directly if he was the Messiah , and Jesus said, “You said it.” The high priest tore his clothes to what they considered blasphemous. The members of the Sanhedrin cruelly mocked Jesus. 44 In the Gospel of John, Jesus was taken first to Annas and then Caiaphas. Only detailed interrogation before Annas, quite different from that which appears in the Synoptics. 45 Peter, who had followed Jesus in secret after his arrest, was hidden among the servants of the high priest. Recognized as a disciple of Jesus for the servants, he denied three times (twice in the Gospel of John), as Jesus had prophesied. 46
The next morning, Jesus was brought before Pontius Pilate , procurator 47 Roman. After questioning him, Pilate found him guilty, and asked the crowd to choose between free Jesus or a known bandit, called Barabbas . The crowd, persuaded by the chief priests, called for the release of Barabbas, and Jesus was crucified. Pilate symbolically washed his hands to express his innocence of the death of Jesus. 48
Crucifixion

Christ crucified of Diego Velázquez ( XVII century ).
Jesus was scourged, he was dressed in a red cloak, he put on his head a crown of thorns and a reed in his right hand. The Roman soldiers mocked him, saying, ‘Health, King of the Jews. ” 49 was forced to carry the cross on which was to be crucified to a place called Golgotha ??, which means in Aramaic , ‘place of the skull. ” He helped carry the cross a man named Simon of Cyrene .
They gave Jesus wine to drink with gall. He tried but did not want to take it. After crucified, the soldiers divided his garments. On the cross above his head, put a sign in Aramaic, Greek and Latin with the reason for his conviction: “This is Jesus the King of the Jews,” in paintings often abbreviated INRI ( Iesus Nazarenus Rex Iudaeorum , literally ‘Jesus of Nazareth, King of the Jews’). He was crucified between two thieves. 50
By three o’clock, Jesus cried out, “Eli, Eli, lema sabachthani,” which, according to the Gospels of Matthew and Mark, in Aramaic means “My God, my God, why hast thou forsaken me? ‘. 51 The final words of Jesus differ in the other two Gospels. 52 There are also differences between the Gospels as to what Jesus’ disciples were present at his crucifixion in Matthew and Mark, are several of the women followers of Jesus in the Gospel of John also mentions the mother of Jesus and the “disciple whom he loved” (according to Christian tradition, it would be the Apostle John , although the text of the Gospel does not mention his name).
Grave
A follower of Jesus who is called Joseph of Arimathea , asked Pilate for the body of Jesus on Friday afternoon he was dead, and laid it, wrapped it in linen, in a grave dug in the rock. He covered the grave with a stone. 53 According to the Gospel of Matthew (not mentioned in the other Gospels), the next day, the “chief priests and Pharisees” asked Pilate to stand in front of an armed guard at the tomb, to prevent the followers of Jesus steal his body and spread the rumor that he had risen. Pilate agreed. 54
Resurrection and ascension

The resurrection of Christ , by Piero della Francesca ( XV century ).

The resurrection of Christ in the Isenheim Altarpiece , by the German painter Matthias Grünewald ( XVI century ).
All four Gospels report that Jesus rose from the dead the third day after his death and appeared to his disciples on several occasions. 55 In all cases, the first to discover the resurrection of Jesus is Mary Magdalene . Two of the Gospels (Mark and Luke) also recount his ascension into heaven. The accounts of the risen Jesus vary, however, according to the Gospels:
In the Gospel of Matthew, Mary Magdalene and “the other Mary” went to the tomb on Sunday morning. Came an earthquake, an angel dressed in white rolled the stone from the tomb and sat on it. The guards, who witnessed the scene, they trembled with fear and “became as dead men” (Mt 28, 1-4). The angel announced to the women of Jesus’ resurrection, and charged them to tell the disciples to go to Galilee , where they could see him. Upon his return, Jesus himself met them, and repeated to tell the disciples to go to Galilee (Mt 28, 5-10). Meanwhile, the guards alerted the chief priests what had happened. They were bribed to disclose the idea that Jesus’ disciples had stolen the body (Mt 28, 11-15). The eleven disciples went to Galilee, and Jesus made ??the task of preaching the gospel (Mt 28, 16-20).
In the Gospel of Mark, three followers of Jesus, Mary Magdalene, Mary the mother of James and Salome , went to the tomb on Sunday, early in the morning, intending to anoint Jesus with perfume (Mk 16: 1-2). They saw that the stone covering the tomb was removed. Inside the tomb, they found a young man dressed in a white robe, who told them Jesus had risen, and ordered them to say to the disciples and Peter that there were going to Galilee to see Jesus. It indicates that Mary and her companions did not tell anyone, they were afraid (Mark 16, 3-8). Then it is said that Jesus appeared to Mary Magdalene (not to mention the other women), and this gave the rest of the followers of Jesus the good news, but was not believed (Mk 16, 9-11). Jesus reappeared, this time two who were on their way: when these disciples recounted what had happened, nor are they believed (Mk 16: 12-13). Finally, it appeared to the eleven apostles, who rebuked him for not believing in his resurrection. We commissioned to preach the gospel, and ascended into heaven where he sits at God’s right (Mk 16, 14-20). 56
In the Gospel of Luke, some women, Mary Magdalene and Joanna and Mary of James, and others whose names are not mentioned, went to the tomb to anoint Jesus with perfume. They found the stone rolled away from the tomb, entered it and found the body (Lk 24: 1-3). Then suddenly two men in dazzling garments, whom he announced the resurrection of Jesus (Luke 24: 4-7). Women announced the resurrection to the apostles, but they did not believe them (Luke 24.8-11), except Peter , who came to the tomb and found that the body had disappeared (Lk 24, 12). That same day Jesus appeared to two disciples walking from Jerusalem to Emmaus , which was recognized at the time of the breaking of bread (Lk 24, 13-35). Soon after appeared before the eleven, who believed that it was a spirit, but they proved to him in flesh and bones, and ate in their presence (Lk 24 ,36-43). He explained the meaning of his death and resurrection (Luke 24.44-49), and later brought near Bethany , where he rose to heaven (Luke 24.50-53).
In the Gospel of John, Mary Magdalene came to the tomb early in the morning and discovered that the stone had been removed. He ran for Peter and the “disciple whom Jesus loved” to tell them (Jn 20.1-2). The two ran to the tomb. The beloved disciple arrived first, but did not enter the tomb. Peter entered and saw the bands first and the shroud, but not the body. The other disciple came later, “and he saw and believed” (Jn 20, 3-10). Magdalena was left out, and he came two angels in white. He asked, “Why are you crying, dear?” And she replied, “Because they have taken my Lord and I know not where they have laid him.” He turned back and saw the risen Jesus, who in turn asked why she cried. Magdalene mistook him for the gardener, and asked where she had Jesus. Jesus called her “Mary” and she recognized him, replying: “Rabboni!” . Jesus asked him not to touch him because he had not yet ascended to the Father, and called to warn his brothers that he would ascend to the Father. Magdalena was to announce what happened to the disciples (Jn 20, 11-18). That same day, evening, Jesus appeared to the place where the disciples were hiding for fear of the Jews. He greeted them saying, “Peace be with you”, he showed his hand and side, and blowing, he sent the Holy Spirit . One of the eleven, Thomas , was not with the rest when there was the appearance of Jesus, and believed that the ghost was actually Jesus (Jn 20, 19-25). Eight days later, Jesus again appears to the disciples, including Thomas. To overcome their unbelief, Jesus told him to touch his hands and his side. Thomas believed in him (Jn 20, 26-29). Later, Jesus reappeared seven of his disciples when they were fishing near the Sea of Tiberias . They had caught nothing, were asked to return to cast the net and took full of fish. Then they recognized him, and ate with him bread and fish (Jn 21.1 to 14). After this, he recounts a conversation between Jesus and Peter, which also involved the “beloved disciple” (Jn 21.15-23).
In the Old Testament prophecies concerning Jesus
According to the authors of the New Testament, the life of Jesus marked the fulfillment of some prophecies contained in certain books of the Old Testament . The biblical books most cited in this regard by the early Christians were Isaiah , Jeremiah , the Psalms , Zechariah , Micah and Hosea . For the authors of the New Testament, a view shared by later Christians, in these texts announcing the coming of Jesus of Nazareth, who would be the Messiah expected by the people of Israel. Often the writers of the Gospels, especially the author of the Gospel of Matthew , explicitly cite these texts to emphasize the fulfillment of these prophecies in the life and death of Jesus. Among other things, consider that the circumstances were prophesied the birth place of Jesus (Isaiah 7:14, Micah 5.2), 57 its relation to Galilee (Isaiah 9.1), 58 his messiahship (Is 9: 6 -7, Is 11, 1-9; Is 15, 5), 59 the role of forerunner John the Baptist (Is 40.3) 60 and even sacrificial suffering and death (in this respect are quoted on all four poems, included in the Deutero Isaiah (or Second Isaiah), 61 which present the figure of a servant of Yahweh , 62 to which is attributed sacrifice redeeming value, but also many other passages. 63
The Jews , who also considered sacred by these books, do not accept the Christian belief that these prophecies refer to Jesus of Nazareth. For the current historical research, the main question is to what extent these books helped shape the Gospel accounts.
Jesus according to historical research

Unlike what happens with other characters of antiquity, but as with many others, there is no archaeological evidence to verify the existence of Jesus of Nazareth. The main explanation given to this fact is that Jesus did not reach significance while living long enough to record in archaeological sources , given that there was a major political leader but a simple itinerant preacher. 64 While the findings of archeology can not be adduced as evidence of the existence of Jesus of Nazareth, do confirm the historicity of large numbers of people, places and events described in the sources. 65

The Papyrus P52 , oldest known manuscript of the New Testament , which contains a short fragment of the Gospel of John . Mostly dated around the year 125 , is currently considered the oldest surviving document in relation to Jesus of Nazareth.
On the other hand, Jesus, like many other prominent religious leaders and philosophers of antiquity, he wrote nothing, or at least there is no record that this has been. All sources for historical research of Jesus of Nazareth are, therefore, texts written by other authors. The oldest unequivocal document concerning Jesus of Nazareth 66 is called Papyrus P52 , containing a fragment of the Gospel of John , dating, according to calculations extended, to 125, or about a century after the due date Jesus’s death (c. AD 30).
While material evidence concerning the life of Jesus are very late, philological research has succeeded in reconstructing the history of these texts with a high degree of probability, resulting in the conclusion that the first texts on Jesus (some letters of Paul) are in about twenty years after the probable date of his death, and that the main sources of information about his life (the canonical gospels) were written in the second half of the I. There is broad consensus about the chronology of the sources, as is possible to date some (very few) testimonies about Jesus from non-Christian sources from the last decade of the century and the first quarter of the century.
In the current state of knowledge about Jesus of Nazareth, the prevailing view in academic circles is that it is a historical figure whose life and message were significantly altered by the editors of the sources, who acted out of religious interests. There is, however, a minority of scholars who, from a radical critique of the sources consider it likely that Jesus was not a real historical personage but a mythical entity, similar to other cult figures in antiquity.
Sources
They are mostly Christian sources, obviously partial, which provide information about Jesus of Nazareth. Christian texts primarily reflect the faith of the primitive community, and can not be considered, without more, historical documents.
The texts in which the current critical thought can find information about the historical Jesus are mainly three Synoptic Gospels ( Matthew , Mark and Luke ). Secondarily, they also provide information about Jesus of Nazareth other writings of the New Testament ( Gospel of John , the Epistles of Paul of Tarsus ), some apocryphal Gospels (such as Thomas and Peter ), and other Christian texts.
On the other hand, there are references to Jesus in a few non-Christian works. In some cases, has questioned its authenticity ( Josephus ), or relating to the same character whose lives tell the Christian sources ( Suetonius ). Just add some information, except that he was crucified under Pontius Pilate ( Tacitus ) and was considered a fraud by Orthodox Jews.
Christian sources
There are numerous Christian writings of centuries I and II in which there are references to Jesus of Nazareth. However, only a small part of it contains useful information about it. They reflect, first, the faith of Christians of the time, and only secondarily reveal biographical information about Jesus.
The main ones are:
The letters of Paul of Tarsus : written, dating as most likely, between years 50 and 60 . They are the earliest documents about Jesus, but the biographical information they provide is limited.
The Synoptic Gospels (Matthew, Mark and Luke), including the Church in the New Testament canon. In general, tend to be dated between 70 and 90 . Provide a wealth of information, but mainly reflect the faith of the early Christians, and are quite late documents.
The Gospel of John , also included in the New Testament. It was written probably around 90 – 100 . Generally considered less reliable than the Synoptics, as it has evolved much more theological conceptions. However, it is conceivable that contains traditions about the historical Jesus considerably older.
Some so-called apocryphal gospels , not included in the canon of the New Testament. A large part of these texts are very late documents that provide information about the historical Jesus. However, some of them, whose dating is still controversial, they may transmit information on these or deeds of Jesus, among those often given greater credibility are the Gospel of Thomas , the Egerton Gospel , the Secret Gospel of Mark and Gospel of Peter .
The letters of Paul of Tarsus
The oldest known texts relating to Jesus of Nazareth are the letters written by Paul of Tarsus , considered prior to the Gospels . Paul never knew Jesus personally. His knowledge of him and his message, according to his own statements, may come from two sources: 67 on the one hand, argues in his writings that he resurrected Jesus himself appeared to reveal his gospel, a revelation that Paul gave great importance (Gal 1: 11-12), on the other, also by his own testimony, had contacts with members of various Christian communities, including many followers of Jesus. He knew, as he himself says in the Epistle to the Galatians, Peter (Gal 2, 11-14), John (Gal 2: 9), and Santiago , referred to as “brother of Jesus” (Gal. 1: 18 -19, 1 Cor 15, 7).
Although the Christian tradition attributes to Paul fourteen Epistles included in the New Testament, there is only current consensus among researchers as to the authenticity of seven of them are dated generally between 50 and 60 ( 1 Thessalonians , Philippians , Galatians , 1 Corinthians , 2 Corinthians , Romans and Philemon ). These epistles are letters written by Paul to Christian communities in different parts of the Roman Empire , or individuals. They deal mainly with doctrinal aspects of Christianity. Paul is particularly interested in sacrificial and redemptive sense that he says have the death and resurrection of Jesus, and few references to the life of Jesus or the content of his preaching. 68
However, the Pauline epistles do provide some information. First, it is stated in them that Jesus was born “under the law” and that was the lineage of David, “according to the flesh” (Rom 1, 3), and that the recipients of his preaching, the Jews were circumcised (Rom 15 , 8). Second, it relates certain details about his death indicates that died on the cross (2 Cor 13: 4), was buried and rose again the third day (1 Cor 15.3-8), and attributed his death to the Jews (1 Thessalonians 2, 14) and also to the “mighty of this world” (1 Cor 2, 8). In addition, the First Epistle to the Corinthians contains an account of the Last Supper (1 Cor 11, 23-27), similar to the synoptic Gospels (Mt 26, 26-29, Mark 14, 22-25, Luke 22: 15 -20).
Synoptic Gospels
Scholars agree that the main source of information about Jesus is found in three of the four gospels included in the New Testament, the so-called Synoptic : Matthew , Mark and Luke , whose wording is typically between 70 and 100 .
The dominant view in current criticism is that the Gospels were not written by personal witnesses of Jesus’ activity. It is believed they were written in Greek by authors who had no direct knowledge of the historical Jesus. Some authors, however, continue to hold the traditional view on this question, that attaches to figures cited in the New Testament. 69
Although not accepted by all the critics, the affinities between these gospels are usually explained by the so-called theory of the two sources , proposed as early as 1838 by C. Weisse, and was then significantly tempered by B. H. Streeter in 1924. According to this theory, the earliest Gospel is Mark (and Matthew, as previously thought). Both Luke and Matthew are later used as the source and Marcos, which explains the common material among the three Synoptics, called “triple tradition.” But also, there was a second source, which was given the name of Q , which contained almost exclusively the words of Jesus, which explains the so-called double tradition material, found in Matthew and Luke but not Mark ( Q is now considered a separate document, of which there are even critical editions). 70 Finally, both Luke and Matthew contain original material, not found in any of the two hypothetical sources.
The degree of reliability that is awarded to students depends on the Gospels. The prevailing opinion is that they are primarily apologetic texts, namely religious propaganda, whose main intention is to project an image of Jesus according to the faith of the early Christian communities, but they contain a greater or lesser extent, data on historical Jesus. It has been shown to contain several historical and geographical errors, inconsistencies numerous narratives and abundant supernatural elements are certainly expressions of faith and is being discussed whether or not a historical origin. However, put Jesus in a plausible historical context in general consistent with the known by non-Christian sources, and outline a fairly consistent biographical trajectory.
The stream of research called ” history of forms “, whose exponents were Rudolf Bultmann and Martin Dibelius , was directed mainly to study the “prehistory” literary of the Gospels. These authors determined that the Gospels (including Q, regarded as a “protoevangelium”) are collections of smaller literary units, called pericopes , which belong to different genres (narratives of miracles, didactic dialogues, ethical teachings, etc.).. These pericopes have its ultimate origin in oral tradition about Jesus, but only some of them refer to these true facts and the historical Jesus. Later, another school, called “drafting history” (or redaction criticism), highlighted the fact that, when compiling and unifying narrative material available to them, the Gospel writers were responding to theological motivations .
To date the synoptic gospels, an aspect of particular importance are the references to the destruction of the Temple of Jerusalem . Studying these references, most authors agree that the three Synoptics, in its current state, are subsequent to the destruction of the temple (year 70 ), while Q is probably earlier.
The Gospel writers respond to specific theological motivations. In his work, trying to harmonize the received traditions about the historical Jesus with faith communities to which they belong.
Document Q : the existence of the Proto-Gospel, as has been said before, is induced from textual research of the affinities between the Synoptics. Today, much has been achieved in the hypothetical reconstruction of this text. It is considered that it was written in Greek , 71 mainly containing sayings of Jesus, which was written, probably in Galilee 72 at a time before the Jewish war , probably between 40 and 60. In terms of content, have been found important parallels between Q and an apocryphal gospel dating difficult, the Gospel of Thomas .
Gospel of Mark , was written in Greek, probably in Syria , or perhaps in Rome , and data generally around 70 years, so it is the oldest gospel is preserved. 66 is considered basically a collection of materials written and oral tradition, among which stands out for its structural unit, the narrative of the Passion, but also include anthologies of miracles, apocalyptic traditions (especially Mk 13) and school disputes and dialogues.
Gospel of Matthew , was written in Greek, probably in Syria, and later Mark, who used as a source. Probably written in the 80 years of the first century Combine sources Q, Mark, and others, and their main intention is to highlight the figure of Jesus as the fullness of the Law and the Prophets of the Old Testament, which quotes extensively used the Jewish scriptures.
Gospel of Luke : the first part of a work unit is the second part of the text known as Acts of the Apostles , dedicated to telling the origins of Christianity. Like Matthew, used as sources Q and Mark.
Gospel of John
Generally considered that the Gospel of John is later than the Synoptics (usually dated to around AD 100) and that the information provided about the historical Jesus is less reliable. Shows a more developed theology, as it presents Jesus as a being existing, substantially united to God, sent by him to save mankind. 73 However, it seems that the author used ancient sources, in some cases independent of the Synoptics, for example, with regard to the relationship between Jesus and John the Baptist , and the trial and execution of Jesus. 74 relatively few miracles of Jesus (only seven), possibly used for a hypothetical source of the Signs Gospel . In this Gospel are numerous scenes from the life of Jesus that have no parallel in the Synoptics (including some of the best known, as the wedding at Cana and the resurrection of Lazarus of Bethany ).
Apocryphal Gospels
It’s called apocryphal gospels to those texts on facts or sayings of Jesus not included in the canon of the New Testament. As Antonio Piñero, 75 most of the Apocrypha do not provide meaningful information about the historical Jesus, since it is very late text (after 150), and using the canonical gospels as sources.
There are, however, some notable exceptions: the Gospel of Peter , the Egerton Papyrus 2 , the Oxyrhynchus Papyri , and especially the Gospel of Thomas . 76 On the dating of these texts there is no agreement among specialists, but the position majority is that they contain authentic information about Jesus. Given its fragmented nature, however, have been used primarily to confirm information it carries the canonical Gospels.
Other Christian texts
Sayings attributed to Jesus in other New Testament books : These sayings are conventionally called agrapha , ie ‘not written’. Apart from Paul’s letters, already mentioned, are sayings attributed to Jesus in Acts (Acts 20, 35), in the Epistle of James and the First Epistle of Peter .
References to other Christian writers of the second and third centuries , among which the first and second Epistles of Clement, the letters of Ignatius of Antioch , and a lost text, attributed to Papias , entitled Exposition of the Lord’s words , supposedly collecting oral traditions about Jesus, and only fragments are known by quotations from later authors such as Irenaeus and Eusebius of Caesarea . 77
The historicity of these references is generally considered very doubtful.
Non-Christian sources
Main article: Non-Christian historical references to Jesus of Nazareth
There is hardly any mention of Jesus in Christian sources of the centuries I and II. No historian dealt extensively about its history: there are only passing references, some ambiguous and one (the “Flavian testimony”) from which you suspect is a fake post.
These sources can be divided into:
Jewish sources
Two mentions in a work of Jewish historian Flavius ??Josephus , Jewish Antiquities .
The first passage of that work that mentions Jesus is known by the name ” Flavian testimony . ” It is found in Jewish Antiquities , 18, ??63. Was the subject of later interpolations by Christian copyists, and discussed even if the original version referred to Jesus.
The second passage is more likelihood overtones, since it is closely related to the context of the work and seems unlikely to be an interpolation. It is found in Jewish Antiquities , 20, 200, and refers to the stoning of James, the text identifies as Jesus’ brother, a character who is identified in the same way in some texts of Paul of Tarsus. Nor is there consensus on this passage, but most of the authors considered authentic.
Mentions in the treatise Sanhedrin of the Talmud Babylonian: it is unclear whether these passages refer to Jesus of Nazareth. In Sanh. , 43 a. is said to Yeshu was hanged “Easter Eve”, having practiced sorcery and enticed Israel to apostasy. It even mentions the names of five of his disciples, Matthai, Nakai, Nezer, Buni and Todah. Most scholars date reference data is very late and not considered a source of independent information. 78
Roman sources
Very brief mention in individual works of Pliny the Younger (62-113), Tacitus (61-117) and Suetonius (f. 160). They are more references to the activity of Christians:
In the early second century, Pliny the Younger , in a letter to Emperor Trajan , says that Christians “sing hymns to Christ (almost God, they say)” ( Letters 10:96).
Around 116 or 117 , the historian Tacitus , speaking of the persecutions of Nero , says that Christians take their name “of one Christ, who in time of Tiberius was executed by Pontius Pilate” ( Annals , 15:44:2-3 ).
Suetonius , to 120 , mentions Christians and in another passage of the same work, speaking of the Emperor Claudius , says that “the Jews, instigated by Chrestus, were expelled from Rome by his scandalous habits” ( De Vita Caesarum. Divus Claudius , 25). Chrestus name has been interpreted as a poor reading of Christus, but can not be excluded that the passage refers to a Jewish agitator in Rome in the 50′s.
There is another text that, although it is highly doubtful, could be a reference to Jesus of Nazareth is a letter, preserved in Syriac , written by Mara Bar-Serapion this, which speaks of a “wise king” sentenced to death by the Jews. There is no agreement on whether this century letter I, II or III of our era, and it is unclear whether or not a reference to Jesus of Nazareth.
The scarcity of non-Christian sources indicates clearly that the activity of Jesus struck at the time, though, according to Christian sources, his preaching attracted crowds. These sources do not contribute anything new to know Jesus as historical figure, and only have been adduced to prove its existence.
Methodology
Historical research from Christian sources about Jesus of Nazareth requires the application of critical methods to discern the traditions that go back to the historical Jesus from those who are later additions, for the early Christian communities.
The initiative for this came from researchers seeking Christians. During the second half of the nineteenth century, its main contribution focused on the literary history of the Gospels.
The main criteria for which there is consensus in the interpretation of the Christian sources are, according to Antonio Piñero, 79 the following:
Dissimilarity or dissimilarity criterion : according to this criterion can be taken for certain facts or sayings attributed to Jesus in the sources that are contrary to the interests of their own conceptions or pre-Jesus Judaism or Christianity after him. Against this criterion, has objected, because, to disassociate Jesus from first century Judaism, there is a danger of depriving the context necessary to understand several key aspects of its activity.
Criterion of difficulty : they can also be considered authentic facts or sayings attributed to Jesus that are uncomfortable for the theological interests of Christianity.
Multiple attestation Criterion : they can be considered authentic facts or sayings of Jesus which can be said to come from different strata of tradition. In this regard, are considered at least partially, provide independent sources Q, Mark, Luke’s own material, the material itself of Matthew, the Gospel of John, certain apocryphal gospels (especially in relation to these The Gospel of Thomas , but also others such as the Gospel of Peter or the Gospel Egerton ), and others. This criterion also relates to the attestation of the same said or done in different literary forms or genres.
Coherence or consistency criteria : they can also be certain those statements or facts that are consistent with the above criteria have established as authentic.
Historical plausibility criteria : according to this criterion, what is considered historic is plausible in the context of first century Judaism, and that might help explain certain aspects of the influence of Jesus in the first Christians. As highlighted in Piñero, 80 contradicts this criterion of dissimilarity, as stated in the first place.
Not all authors, however, interpreted the same way these criteria, and there are those who deny the validity of some of them.
Context
Historical Setting
The Jewish people without their own state since the destruction of the First Temple in 587 a. C. , at the time of Nebuchadnezzar II , had spent several decades subjected successively to Babylonians , Persians , the Ptolemaic dynasty of Egypt and the Seleucid Empire , without causing serious conflicts. In the second century C. , however, the Seleucid king Antiochus IV Epiphanes , decided to impose the Hellenization of the land, desecrated the Temple (the Second Temple, rebuilt in Persian times), sparking a rebellion, led by a priestly family, the Maccabees , which would result in the establishment of a new independent Jewish state, which lasted until 63 BC C.

Model of a reconstruction of the city of Jerusalem (first century).
This year, the Roman general Pompey intervened in the civil war that pitted two brothers of the Hasmonean dynasty , Hyrcanus II and Aristobulus II . With this intervention began Roman rule in Palestine. This domain, however, is not always served directly, but through the creation of one or more client states, who paid tribute to Rome and were obliged to accept their guidelines. Hyrcanus II himself was held by Pompey at the head of the country, albeit not as king but as ethnarch . Later, after an attempt to regain the throne of the son of Aristobulus II, Antigonus, who was supported by the Parthians , the confidant of Rome was Herod , who did not belong to the family of the Hasmoneans, but he was the son of Antipater , a general source Hyrcanus II Edomite .
After his victory over the Parthians and the followers of Antigonus, Herod was appointed king of Judea by Rome in 37 a. C. His reign, during which, according to majority opinion, saw the birth of Jesus of Nazareth, was a relatively prosperous.
On the death of Herod in 4 a. C. , his kingdom was divided among three of his sons: Archelaus was appointed ethnarch of Judea , Samaria and Idumea; to Antipas (called Herod Antipas in the New Testament) corresponds the territories of Galilee and Perea , who ruled with the title tetrarch , and finally, Philip inherited, as well as tetrarch, the most remote regions: Batanea , Gaulanítide , Trachonitis and Auranítide .
These new rulers would face different fate. While Antipas remained in power for forty-three years until 39 , Archelaus, due to the discontent of his subjects, was deposed in 6 d. C. of Rome, which became directly control the territories of Judea, Samaria and Idumea.
In the period when Jesus was active, therefore, their country of origin, in Galilee, was part of the kingdom of Antipas, responsible for the execution of John the Baptist, and that a later tradition, which is only found in the Gospel of Luke, does play a minor role in the trial of Jesus. Judea, however, was run directly by a Roman official, belonging to the equestrian order, who first took the title of prefect (until 41 ) and then (from 44 ) that of prosecutor . In the period of the activity of Jesus, was the Roman prefect Pontius Pilate .
The prefect did not reside in Jerusalem , but in Caesarea Maritima , a town on the Mediterranean coast which had been founded by Herod the Great, but moved to Jerusalem in some instances (for example, on the occasion of the feast of Passover and Easter, as told in the Gospels, as it was at these parties, that brought together thousands of Jews, when they used to cause riots). Troops had a relatively small (about 3,000 men), 81 and his authority was contingent on the legacy of Syria . In Jesus’ time, the prefect had the exclusive right to issue death sentences (ius gladii) .
However, Judea enjoyed a certain level of self-government. In particular, Jerusalem was ruled by the authority of the high priest and his council or Sanhedrin . The exact powers of the Sanhedrin are controversial, although it is generally agreed that except in very exceptional cases, had no power to adjudicate capital offenses.
The particular character of Galilee
Although separated from Judea by history, Galilee in the first century was a region of Jewish religion . He had, however, some distinctive features, such as a minor temple, and a lower presence of religious sects like the Sadducees and Pharisees . I was very exposed to the influences Hellenistic and presented great contrasts between rural and urban areas.
East of Galilee were the ten cities of the Decapolis , located all across the River Jordan , except for one, Scythopolis (also called Bet Shean). To the northwest, the region bounded by Galilee Syrophoenician, with cities such as Tyre , Sidon and Akko / Ptolemais. To the southwest stood the city of Caesarea Maritima, place of residence of the prefect (later Attorney General ) Roman. Finally, the south was another important city Sebaste , named in honor of Emperor Augustus . 82
In the heart of Galilee were also two major cities: Sepphoris , very close (5 or 6 km) to the town he came from Jesus, Nazareth , and Tiberias , built by Antipas, whose name was a tribute to the emperor Tiberius . Tiberias was the capital of the monarchy of Antipas, and very close to Capernaum , a city that was probably also the main center of activity of Jesus.
Importantly, the cities were centers of influence of Hellenistic culture. Elites residing in them, while in rural areas lived in an impoverished peasantry, which most likely came from Jesus. The cities were generally favorable to Rome, as was demonstrated during the Jewish War .
In Christian sources did not mention that Jesus visited any of the cities of Galilee and its surroundings. However, given the proximity of Tiberias to the main places mentioned in the Gospels, it is difficult to think that Jesus was subtracted completely Hellenistic influence.
The middle peasant, who came Jesus, was a hostile cities. The peasants of Galilee significant tax burdens bore, both political (the monarchy of Antipas), and the religious (the Temple of Jerusalem), and economic situation have been quite difficult.
Galilee was the most contentious Jewish region in the first century, and the main anti-Roman revolutionary movements, since the death of Herod the Great in 4 a. C. until the destruction of Jerusalem in AD 70 , began in this region. The struggle against the Roman Empire was, by Geza Vermes, “a general Galilean activity in the first century AD C. ” 83
Judaism at the time of Jesus
In Jesus’ time, like today, the Jewish religion was monotheistic , based on the belief of one God. The Jews believed that God had chosen his people Israel, and had established an alliance with him through Abraham and Moses , mainly. The fundamental acts of the alliance were for the Jews, the calling of Abraham, the Exodus, and the enactment of the law at Sinai. 84 The loyalty of the Jews to this alliance manifested itself also in its worship in its sole God, in the thoroughness of the commandments and precepts were the Torah , or the so-called Mosaic Law , it covered all aspects of Jewish life, as the obligation to circumcise male children, the prohibition of work on Saturday , and certain other food rules (for example, do not eat pork) and purification.

Model of Second Temple of Jerusalem, contemporary times Jesus of Nazareth.
In the first century, the center of worship of God was the Temple of Jerusalem . It was necessary to go to three times a year (during the so-called pilgrimage festivals ) to perform various sacrifices and give offerings. Temple worship was administered by the priests and Levites, whose number was very high, 85 who played the so-called sacred offices during the holidays, such as the Temple guard and cleaning, preparing the animals and wood for the sacrifices, and sing Psalms for public celebrations. 86 The priests and Levites were held with farmers’ taxes, mandatory for all Jews.
But the Temple was not the only place that worshiped God in Jesus’ time was also used to meet every Saturday in the synagogues . While in the Temple worship was dominated by priests, the habit of meeting in the synagogue was promoting the religion of the laity. 87 In addition, synagogues took place not unlike Temple sacrifices, but is only read and commented on sacred texts.
At the time of Jesus, there were divergent sects within Judaism. The author provides more information on this subject is Josephus . This 88 distinguishes between three main sects: the Sadducees , the Essenes and the Pharisees . The latter was very respected by the people and was made ??up primarily of lay people. 89 believed in the immortality of the soul and were known for the rigor with which interpreted the law, considering the source of this tradition. As the Sadducees, many of them belonged to the priestly caste, but in opposition to the Pharisees, they rejected the idea that tradition was the source of law and denied the immortality of the soul also. Finally, the group of Essenes is considered by most researchers as the author of the so-called Dead Sea Scrolls . They were a kind of monasticism, whose followers were strict followers of the law, but differed from other religious groups in their interpretation of it.
Another very important aspect in first century Judaism is its apocalyptic vision: the belief in a future intervention of Yahweh, which would restore the power of Israel and after that reign of universal peace and harmony. This idea gained great strength in the time when the Jewish people were subjected by the Roman occupation (though it is already present in several of the prophetic books of the Tanakh , especially in the Book of Isaiah ), and is closely related to belief in the arrival of a Messiah . Furthermore, it is mentioned in the so-called intertestamental literature: Apocrypha generally attributed to fathers or other leading figures of the Bible Hebrew.
Man
Jesus of Nazareth was born quite possibly around the year 4 a. C. , although the date can not be determined with certainty. According to the majority opinion among scholars today his birthplace was the village in Galilee to Nazareth , but also may have been born in Bethlehem in Judea , near Jerusalem . It is likely that his parents were Joseph and Mary, and had several brothers and sisters. There is no evidence that he was married, probably was celibate, but neither is there any source that it claims. When he was about thirty years, became a follower of a preacher known as John the Baptist , and when it was seized by order of the Tetrarch of Galilee, Antipas (or perhaps before), he formed his own group of followers. As an itinerant preacher, toured several villages in Galilee, announcing an imminent transformation called the Kingdom of God . He preached in Aramaic , but most likely also knew Hebrew , the liturgical language of Judaism , in synagogues and in private homes and outdoors. Among his followers were several women.
He developed his preaching for a time impossible to specify, but in any case did not exceed three years, and probably was much lower. During his preaching, in the region gained fame as a healer and exorcist. From their point of view, its activity as caster also announced the Kingdom of God. He was charged with drunk and a glutton, a friend of tax collectors and prostitutes (Mt 11.19), and to exorcise the power of the prince of demons (Mt, 12, 22-30). His family made him out to estranged (Mk 3.21). The crowds will inspire compassion (Mt 14, 14) and the only time he spoke of his personality described himself as meek and humble of heart (Mt. 11-29) but refused to be called good, because only God is good (Mk 10 18). The living presence of Jesus in his disciples generated liberating joy, “co perhaps can groom fast while the bridegroom is with them? While they have the bridegroom with them they can not fast “(Mk 2, 19).
On the occasion of the feast of the Passover, came with a group of his followers to Jerusalem. Probably because of something you did or said in connection with the Temple of Jerusalem, although they can not exclude other reasons, was arrested by order of the Jewish religious authorities of the city, who delivered him to the Roman prefect, Pontius Pilate, charged with sedition. As such, he was executed, probably around AD 30, by order of the Roman authorities in Judea. At his death, his followers scattered, but soon after collectively lived experience led them to believe he had risen and would return in a short time to establish the Kingdom of God that was preached in life.
Name
Jesus is the Latinized from Greek ??s??? (Iesous), with which it is mentioned in the New Testament, written in Greek. The name derives from the Hebrew Yeshua, short for Yeshua , the most widespread variant of the name Yehoshua, which means ” Yahweh saves’, and appointing Joshua , a popular character from the Old Testament , lieutenant and successor to Moses . 90
We know it was a common name at the time, as in the works of Josephus are listed some twenty characters of the same name. 91 The form of this name in Aramaic , the language of first century Judea, is that likely used by Jesus: Yeshua (?????, Yesu ?).
In Mark and Luke, Jesus is called ho Iesous Nazarene (??s??? ? ?a?a?????), 92 Matthew, Luke Juan and sometimes used as Nazoraios ho Iesous (??s??? ? ?a???a???), 93 which also appears in Acts of the Apostles. 94 The interpretation of these epithets depends on the authors: for most, both refer to their home town, Nazareth , others interpreted the epithet Nazoraios (‘ Nazarene ‘) as composed of the Hebrew words neser (‘shoot’) and semah (‘seed’), according to this interpretation, the epithet would have a messianic character, others, however, interpret it as a Nazarite (separate to Yahweh) Num 6 .