Nativity of Jesus. The Nativity of Jesus, also The Nativity, refers to the accounts of the birth of Jesus, primarily based on the two accounts in the gospels of Luke and Matthew, and secondarily on some apocryphal texts. The canonical gospels of Luke and Matthew both describe Jesus as born in Bethlehem in Judea, to a virgin mother. In the Gospel of Luke account, Joseph and Mary travel from Nazareth to Bethlehem for the census, and Jesus is born there and laid in a manger.[1] Angels proclaim him a savior for all people, and shepherds come to adore him. In the Matthew account, astronomers follow a star to Bethlehem to bring gifts to Jesus, born the King of the Jews.
King Herod orders the massacre of all the boys less than two years old in Bethlehem, but the family flees to Egypt and later settles in Nazareth. Canonical gospels[edit] The accounts of the Nativity of Jesus in the New Testament appear in two of the four Canonical Gospels, namely the Gospel of Luke and the Gospel of Matthew. Gospel of Luke[edit] Temptation of Christ. The temptation of Christ is detailed in the Gospels of Matthew,[1] Mark,[2] and Luke.[3] According to these texts, 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. Mark's account is very brief, merely noting the event. Matthew and Luke describe the temptations by recounting the details of the conversations between Jesus and Satan. Since the elements that are in Matthew and Luke but not in Mark are mostly pairs of quotations rather than detailed narration, many scholars believe these extra details originate in the Q Document. Notably, this story is not found in the Gospel of John. Literary genre[edit] Is it a parable? Use of Old Testament references[edit] The account of Matthew uses language from the Old Testament. Content of the Matthew and Luke narratives[edit] 1. 2. Robert H. 3. Son of man. "Son of man" is the translation of various Hebrew and Greek phrases used in both the Tanakh and the New Testament. In Judaism it refers to normal human beings. In Christianity it is a title given to Jesus.
Christians also believe that the Son of Man is a prophesied spiritual divine external ruler who can be found in the Old Testament. The Hebrew expression "son of man" (בן–אדם i.e. ben-'adam) appears one hundred and seven times in the Hebrew Bible.[1] This is the most common Hebrew construction for the singular but is used mostly in Ezekiel (93 times) and 14 times elsewhere.[2] In thirty two cases the phrase appears in intermediate plural form "sons of men", i.e. human beings.[1] As generally interpreted by Jews, it denotes humankind generally.
In the Koine Greek of the New Testament, "the son of man" is invariably used as "ὁ υἱὸς τοὺ ἀνθρώπου" with a definite article. Judaism[edit] In the Hebrew Bible, the first place one comes across the phrase son of man is in Book of Numbers 23:19: Jesus, King of the Jews. In the New Testament, the "King of the Jews” title is used only by the gentiles, namely by the Magi, Pontius Pilate, and the Roman soldiers.
In contrast, the Jewish leaders use the designation "King of Israel".[2] The phrase has also been translated King of the Judeans (see Ioudaioi). Use in the Nativity[edit] Use in the Passion[edit] The use of the term "King of the Jews" by the early Church after the death of Jesus was thus not without risk, for this term could have opened them to prosecution as followers of Jesus, who was accused of possible rebellion against Rome.[3] King of the Jews vs King of Israel[edit] In the Gospel of Mark the distinction between King of the Jews and King of Israel is made consciously, setting apart the two uses of the term by the Jews and the gentiles.[12] The INRI and ΙΝΒΙ acronyms[edit] Western and Eastern Christianity[edit] Versions[edit] Gallery[edit] Biblical scenes[edit] INRI examples[edit] See also[edit] References[edit]
Flight into Egypt. Matthew's gospel account[edit] When the Magi came in search of Jesus, they go to Herod the Great in Jerusalem and ask where to find the newborn "King of the Jews". Herod becomes paranoid that the child will threaten his throne, and seeks to kill him (2:1-8). Herod initiates the Massacre of the Innocents in hopes of killing the child (Matthew 2:16-Matthew 2:18). But an angel appears to Joseph and warns Joseph to take Jesus and his mother into Egypt (Matthew 2:13).
Egypt was a logical place to find refuge, as it was outside the dominions of King Herod, but both Egypt and Palestine were part of the Roman Empire, linked by a coastal road known as "the way of the sea",[1] making travel between them easy and relatively safe. Return from Egypt[edit] After a time Joseph and the others return from Egypt, the text stating that their enemies having died. Prophecy of Hosea[edit] Matthew 2:15 cites Hosea 11:1 as prophetically fulfilled in the return of Joseph, Mary and Jesus from Egypt: Historicity[edit]
Ascension of Jesus. By the 6th century the iconography of the ascension in Christian art had been established and by the 9th century ascension scenes were being depicted on domes of churches.[5][6] Many ascension scenes have two parts, an upper (Heavenly) part and a lower (earthly) part.[7] The ascending Jesus is often shown blessing with his right hand - directed towards the earthly group below him and signifying that he is blessing the entire Church.[8] Biblical accounts[edit] Gospels of Mark and Luke[edit] "after he had spoken unto them, was received up into heaven, and sat down at the right hand of God.
" However, based on strong textual and literary evidences, biblical scholars no longer accept Mark 16:9-20 as original to the book.[12] Rather, this section appears to have been compiled based on other gospel accounts and appended at a much later time. And he led them out until [they were] over against Bethany: and he lifted up his hands, and blessed them. Acts of the Apostles[edit] Location[edit] Feast[edit] Life of Jesus in the New Testament. The genealogy and Nativity of Jesus are described in two of the four canonical gospels: Matthew and Luke. Luke and Matthew describe Jesus being born in Bethlehem, in Judea, to a virgin mother.
In Matthew, wise men follow a star to Bethlehem to bring gifts to Jesus, born the King of the Jews. King Herod massacres all the toddler boys in Bethlehem to kill Jesus, but the holy family flees to Egypt and later settles in Nazareth.[7][8] In the gospels, the ministry of Jesus starts with his Baptism by John the Baptist, when he is about thirty years old. 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.[17] The trial ends in his crucifixion and death. Three days after his burial, he is resurrected and appears to his disciples over a 40 day period, after which he ascends to Heaven.[18] [19] Genealogy and Nativity[edit] Ministry[edit] Locations of Ministry[edit] Last Supper. The First Epistle to the Corinthians is the earliest known mention of the Last Supper. The four canonical Gospels all state that the Last Supper took place towards the end of the week, after Jesus' triumphal entry into Jerusalem and that Jesus and his Apostles shared a meal shortly before Jesus was crucified at the end of that week.[5][6] During the meal Jesus predicts his betrayal by one of the Apostles present, and foretells that before the next morning, Peter will deny knowing him.[5][6] Scholars have looked to the Last Supper as the source of early Christian Eucharist traditions.[9][10] Others see the account of the Last Supper as derived from 1st-century eucharistic practice[10][11] as described by Paul in the mid-50s.
Terminology[edit] The term "Last Supper" does not appear in the New Testament,[12][13] but traditionally many Christians refer to the New Testament accounts of the last meal Jesus shared with his Apostles as the "Last Supper".[13] Scriptural basis[edit] Date[edit] Resurrection of Jesus. The resurrection of Jesus is the Christian religious belief that, after being put to death to take the punishment deserved by others for the sins of the world, Jesus rose again from the dead. It is the central tenet of Christian theology and part of the Nicene Creed: "On the third day he rose again in accordance with the Scriptures".[1][2] In the New Testament, after the Romans crucified Jesus, he was anointed and buried in a new tomb by Joseph of Arimathea but God raised him from the dead[3] and he appeared to many people over a span of forty days before he was taken to heaven, to sit at the right hand of God.[4] Christians celebrate the resurrection of Jesus on Easter Sunday, two days after Good Friday, the day of his crucifixion.
Easter's date corresponds roughly with Passover, the Jewish observance associated with the Exodus, that is fixed for the night of the Full moon near the time of the spring equinox.[6] New Testament events[edit] Burial[edit] Tomb discovery[edit] Easter[edit] Resurrection appearances of Jesus. The major Resurrection appearances of Jesus in the canonical gospels (and to a lesser extent other books of the New Testament) are reported to have occurred after his death, burial and resurrection, but prior to his ascension.[1] Among these primary sources, most scholars believe First Corinthians was written first,[2] authored by Apostle Paul along with Sosthenes c.
AD 55.[3] Finally, the apocryphal Gospel of the Hebrews recounts the resurrection appearance to James the brother of Jesus.[4] In the Gospel of Matthew, Jesus appears to Mary Magdalene and another Mary at his empty tomb. Later, eleven of the disciples (minus Judas Iscariot) go to a mountain in Galilee to meet Jesus, who appears to them and commissions them to baptize in the name of the Father, Son, and Holy Spirit, and to make disciples of all people, referred to as the Great Commission. Appearances reported in the gospels[edit] Matthew 28[edit] Luke 24[edit] Supper at Emmaus by Matthias Stom, c 1633-1639. John 20–21[edit] Crucifixion of Jesus. Jesus' crucifixion is described in the four canonical gospels, referred to in the New Testament Epistles, attested to by other ancient sources, and is established as a historical event confirmed by non-Christian sources,[1] though there is no consensus on the precise details of what exactly occurred.[2][3][4][not in citation given][5] Historicity[edit] While scholars agree on the historicity of the crucifixion, they differ on the reason and context for it, e.g., both E.
P. Sanders and Paula Fredriksen support the historicity of the crucifixion, but contend that Jesus did not foretell his own crucifixion, and that his prediction of the crucifixion is a "church creation" (p. 126).[11] Geza Vermes also views the crucifixion as a historical event but provides his own explanation and background for it.[11] John P. Gospel narratives[edit] In the New Testament all four Gospels conclude with an extended narrative of Jesus' arrest, trial, crucifixion, burial, and accounts of resurrection.
Jesus in Christianity. Christian views of Jesus are based on the teachings and beliefs outlined in the Canonical gospels, New Testament letters, and the Christian creeds. These outline the key beliefs held by Christians about Jesus, including his divinity, humanity, and earthly life. The second sentence in the ICET version of the Nicene Creed states: "We believe in one Lord, Jesus Christ, the only Son of God... ". In the New Testament Jesus indicates that he is the Son of God by calling God his heavenly father. [Mt. 6:9] [2] Overview[edit] Those groups or denominations committed to what are considered biblically orthodox Christianity nearly all agree on the following points:[14] Christians not only attach theological significance to the works of Jesus, but also to his name. Christians predominantly profess that through Jesus' life, death, and resurrection, he restored humanity's communion with God with the blood of the New Covenant.
Christ, Logos and Son of God[edit] Incarnation, Nativity and Second Adam[edit] Life of Christ. 16th century Italian cycle in fresco with 21 scenes from Annunciation to Resurrection: Top row: Annunciation, Nativity, Visit of the Three Magi, Flight to Egypt, Baptism of Christ, Raising of Lazarus, Entry to Jerusalem, Last Supper. Middle row: Washing of feet, Agony in the Garden, Arrest of Christ, Trial before the Sanhedrin, Trial before Pilate, Flagellation. Bottom row: Ecce homo, Carrying the cross, Christ falls, Crucifixion, Deposition from the cross, Harrowing of Hell, Resurrection. The Life of Christ as a narrative cycle in Christian art comprises a number of different subjects, which were often grouped in series or cycles of works in a variety of media, narrating the life of Jesus on earth, as distinguished from the many other subjects in art showing the eternal life of Christ, such as Christ in Majesty, and also many types of portrait or devotional subjects without a narrative element.
Most common scenes[edit] The main scenes found in art during the Middle Ages are:[2] Language of Jesus. Language spoken by Jesus Cultural and linguistic background[edit] Aramaic was the common language of the Eastern Mediterranean during and after the Neo-Assyrian, Neo-Babylonian, and Achaemenid empires (722–330 BC) and remained a common language of the region in the first century AD. In spite of the increasing importance of Greek, the use of Aramaic was also expanding, and it would eventually be dominant among Jews both in the Holy Land and elsewhere in the Middle East around 200 AD[8] and would remain so until the Islamic conquests in the seventh century.[9][10] Dead Sea Scrolls[edit] According to Dead Sea Scrolls archaeologist Yigael Yadin, Aramaic was the language of Hebrews until Simon Bar Kokhba's revolt (132 AD to 135 AD).
Yadin noticed the shift from Aramaic to Hebrew in the documents he studied, which had been written during the time of the Bar Kokhba revolt. Josephus[edit] Hebrew historian Josephus comments on learning Greek in first century Judea:[14] H. Phonology[edit] Mark 5:41:
Historicity of Jesus. The historicity of Jesus concerns the analysis of historical evidence to determine whether Jesus of Nazareth existed as a historical figure, and whether any of the major milestones in his life as portrayed in the gospels can be confirmed as historical events. [citation needed] Historicity is the study of the historical actuality of persons and events, meaning the quality of being part of history as opposed to being a historical myth or legend, or of being part of prehistory.
Questions of historicity arise where accounts of events are believed by some to be true, but cannot be verified, either due to the absence of historical records of sufficient reliability or where historical accounts incorporate folklore, theological views or literature as fact. [citation needed] Since the 18th century a number of quests for the historical Jesus have taken place, and historical critical methods for studying the historicity of Jesus have been developed. Existence[edit] Bart D. Myth theory[edit] Notes[edit]
Jesus.