The Torah consists of the first five books of the Jewish scriptures. It consists of the The Books of Genesis, Exodus, Leviticus, Numbers and Deuteronomy. (; , "Instruction"). It is known in Christianity as the Pentateuch ( from ''penta-'' [five] and ''teuchos'' [tool, vessel, book]), is the Five Books of Moses — the entirety of Judaism's founding legal and ethical religious texts. A "''Sefer Torah''" (, "book of Torah") or ''Torah'' scroll is a copy of the ''Torah'' written on parchment in a formal, traditional manner by a specially trained scribe under strict requirements.

The ''Torah'' (Hebrew Bible), the first of three parts of the Tanakh, the founding religious document of Judaism, is divided into five books, whose names in Hebrew are one of the first few words in the initial verses of the book, while in English they allude to the theme most prominent in the book: ''Bereshit'', בראשית (Ancient Greek Genesis), ''Shmot'' שמות (Koine Greek Exodus), ''Vayikra'' ויקרא (Greek Leviticus), ''Bamidbar'' במדבר (English Numbers), and ''Dvarim'' דברים (Latin Deuteronomy). The ''Torah'' contains a variety of literary genres, including allegory, historical narrative, poetry, genealogy, and the exposition of various types of law. According to rabbinic tradition, the ''Torah'' contains the 613 ''mitzvot'' (מצוות, "commandments"), which are divided into 365 restrictions and 248 positive commands. In rabbinic literature, the word ''"Torah"'' denotes both the written text, "''Torah Shebichtav''" (תורה שבכתב, "Torah that is written"), as well as an oral tradition, "''Torah Shebe'al Peh''" (תורה שבעל פה, "Torah that is oral"). The oral portion consists of the "traditional interpretations and amplifications handed down by word of mouth from generation to generation," now embodied in the Talmud and Midrash.

According to Jewish tradition the Torah was revealed to Moses, in 1312 BCE at Mount Sinai; (another date given for this event is 1233 BCE). The Zohar, the most significant text in Jewish mysticism, states that the Torah was created prior to the creation of the world, and that it was used as the blueprint for Creation. Modern biblical scholars believe its books were completed centuries later in the Persian period: According to Blenkinsopp, "Here and there in the Pentateuch Moses is said to have written certain things ... but nowhere is it affirmed that the Pentateuch was authored by Moses ... One would therefore think that what calls for an explanation is not why most people stopped believing in the dogma of Mosaic authorship, but rather why anyone believed it in the first place."

Outside of its central significance in Judaism, the ''Torah'' is accepted by Christianity as part of the Bible, comprising the first five books of the Old Testament. The various denominations of Judaism and Christianity hold a diverse spectrum of views regarding the exactitude of scripture. The ''Torah'' has also been accepted to varying degrees by the Samaritans, an ethnoreligious group of the Levant, and others as the authentic revealed message of YHWH to the early Israelites and as factual history, in both cases as conveyed by Moses. It is also accepted in the religion of Islam as a Holy Book, although it is believed by Muslims to have been modified or corrupted after the death of Moses. Muslims often place the bulk of this claimed corruption of the original text at or during the reconstruction of the Tanakh performed by Ezra the Priest and Scribe circa 400 BC, as the Tanakh itself claims that it had been lost to the Jews, and its law was not followed for many generations (cf. I and II Samuel, I and II Kings, Book of Ezekiel, etc.). Most Torah scholars view this as a revisionist reading of Ezrah and speculation, invented very recently, in relation to the life of the book, and Ezrah was poetically preaching in the fire and brimstone methods created by the Jews, utilized by all the prophets prior. It is common for a fire and brimstone prophet to make statements such as "you do not have the Torah with you any longer" Moses himself threatens to take the Torah away from the people many times if they do not follow its ordinances.

Meaning and names

The word "Torah" in Hebrew "is derived from the root ירה which in the ''hifil'' conjugation means "to teach" (cf. Lev. 10:11). The meaning of the word is therefore "teaching," "doctrine," or "instruction"; the commonly accepted "law" gives a wrong impression." Other translational contexts in the English language include custom, theory, guidance, or system. The term "Torah" is therefore also used in the general sense to include both Judaism's written law and oral law, serving to encompass the entire spectrum of authoritative Jewish religious teachings throughout history, including the Mishnah, the Talmud, the Midrash and more, and the inaccurate rendering of "Torah" as "Law" may be an obstacle to "understanding the ideal that is summed up in the term ''talmud torah'' (תלמוד תורה, "study of Torah,"), characterized in Jewish tradition as excelling all things."

Christians often refer to the Torah as the Pentateuch, meaning five books, or as the Law, or Law of Moses. Muslims refers to the ''Torah'' as "''Tawrat''" (, "Law"), an Arabic word for the revelations given to the Islamic prophet "''Musa''" (, Moses in Arabic).

Composition

The first division of the Hebrew bible is the Torah ("instruction" or "law"), frequently called the Pentateuch ("five scrolls"), its Greek name, by modern scholars. It is the group of five books made up of Genesis, Exodus, Leviticus, Numbers and Deuteronomy and stands first in all versions of the Christian Old Testament.

According to Jewish tradition the Torah was dictated to Moses by God, with the exception of the last eight verses of Deuteronomy which describe his death. Today, the majority of scholars agree that the Pentateuch does not have a single author, and that its composition took place over centuries. From the late 19th century there was a general consensus around the documentary hypothesis, which suggests that the five books were created c.450 BCE by combining four originally independent sources, known as the Jahwist, or J (about 900 BCE), the Elohist, or E (about 800 BCE), the Deuteronomist, or D, (about 600 BCE), and the Priestly source, or P (about 500 BCE). This general agreement began to break down in the late 1970s, and today there are many theories but no consensus, or even majority viewpoint. Variations of the documentary hypothesis remain popular especially in America and Israel, and the identification of distinctive Deuteronomistic and Priestly theologies and vocabularies remains widespread, but they are used to form new approaches suggesting that the books were combined gradually over time by the slow accumulation of "fragments" of text, or that a basic text was "supplemented" by later authors/editors. At the same time there has been a tendency to bring the origins of the Pentateuch further forward in time, and the most recent proposals place it in 5th century Judah under the Persian empire.

Deuteronomy is often treated separately from Genesis, Exodus, Numbers, Leviticus. The process of its formation probably took several hundred years, from the 8th century to the 6th, and its authors have been variously identified as prophetic circles (because the concerns of Deuteronomy mirror those of the prophets, especially Hosea), Levitical priestly circles (because it stresses the role of the Levites), and wisdom and scribal circles (because it esteems wisdom, and because the treaty-form in which it is written would be best known to scribes). According to the theory of the Deuteronomistic history proposed by Martin Noth and widely accepted, Deuteronomy was a product of the court of Josiah (late 7th century) before being used as the introduction to a comprehensive history of Israel written in the early part of the 6th century; later still it was detached from the history and used to round off the Pentateuch.

Structure

The Hebrew names of the five books of the Torah are known by their incipit, taken from initial words of the first verse of each book. For example, the Hebrew name of the first book, ''Bereshit'', is the first word of Genesis 1:1:

# ''Bereshit'' (, literally "In the beginning") # ''Shemot'' (, literally "Names") # ''Vayikra'' (, literally "He called") # ''Bamidbar'' (, literally "In the desert") # ''Devarim'' (, literally "Things" or "Words")

The Anglicized names are derived from the Greek and reflect the essential theme of each book:

# Genesis: "creation" # Exodus: "departure" # Leviticus: refers to the Levites and the regulations that apply to their presence and service in the Temple, which form the bulk of the third book. # Numbers (''Arithmoi''): contains a record of the numbering of the Israelites in the wilderness of Sinai and later on the plain of Moab. # Deuteronomy: "second law," refers to the fifth book's recapitulation of the commandments reviewed by Moses before his death.

According to the Oral tradition, the prose in the Torah is not always in chronological order. Sometimes it is ordered by concept according to the rule: "There is not 'earlier' and 'later' in the Torah" (אין מוקדם ומאוחר בתורה, ''Ein mukdam u'meuchar baTorah''). This position is accepted by Orthodox Judaism. Non-Orthodox Jews generally understand the same texts as signs that the current text of the Torah was redacted from earlier sources (see documentary hypothesis.) Scribal requirement has a section of parshah ''Behaalotecha'' in ''Bamidbar'' written with 85 letters which are demarkated from the text which precedes and follows it by inverted letters Nun which, due to halakhic requirements explained in Masekhet Shabbat 115b-116a of the Babylonian Talmud, creates a separate book in itself, thereby dividing the Torah into seven, and not five books as was, and is known in the use of the Christian translations.

Contents

Bereshit (Genesis) begins with the so-called "primeval history" (Genesis 1–11), the story of the world's beginnings and the descent of Abraham. This is followed by the story of the patriarchs, Abraham, Isaac, and Jacob, and Joseph (Genesis 12–50). God gives to the Patriarchs a promise of the land of Canaan, but at the end of Genesis the sons of Jacob end up leaving Canaan for Egypt.

Shemot (Exodus) begins the story of God's revelation to his people Israel through Moses, who leads them out of Egypt (Exodus 1–18) to Mount Sinai. There the people accept a covenant with God, agreeing to be his people in return for agreeing to abide by his Law. Moses receives the Torah from God, and mediates His laws and Covenant (Exodus 19–24) to the people of Israel. Exodus also deals with the first violation of the covenant when Aaron took part in the construction of the Golden Calf (Exodus 32–34). Exodus concludes with the instructions on building the Tabernacle (Exodus 25–31; 35–40).

Vayikra (Leviticus) begins with instructions to the Israelites on how to use the Tabernacle, which they had just built (Leviticus 1–10). This is followed by rules of clean and unclean (Leviticus 11–15), which includes the laws of slaughter and animals permissible to eat (see also: Kashrut), the Day of Atonement (Leviticus 16), and various moral and ritual laws sometimes called the Holiness Code (Leviticus 17–26).

Bamidbar (Numbers) tells how Israel consolidated itself as a community at Sinai (Numbers 1–9), set out from Sinai to move towards Canaan and spied out the land (Numbers 10–13). Because of unbelief at various points, but especially at Kadesh Barnea (Numbers 14), the Israelites were condemned to wander for forty years in the desert in the vicinity of Kadesh instead of immediately entering the land of promise. Even Moses sins and is told he would not live to enter the land (Numbers 20). At the end of Numbers (Numbers 26–35) Israel moves from Kadesh to the plains of Moab opposite Jericho, ready to enter the Promised Land.

Devarim (Deuteronomy) is a series of speeches by Moses on the plains of Moab opposite Jericho. Moses's proclaims the Law (Deuteronomy 12-26), gives instruction concerning covenant renewal at Shechem (Deuteronomy 27-28) and gives Israel new laws (the "Deuteronomic Code)". At the end of the book (Deuteronomy 34) Moses is allowed to see the promised land from a mountain, but it is not known what happened to Moses on the mountain. He was never seen again. Knowing that he is nearing the end of his life, Moses appoints Joshua his successor, bequeathing to him the mantle of leadership. Soon afterwards Israel begins the conquest of Canaan.

Torah and Judaism

The Torah is the primary holy scripture of Judaism.

Rabbinic writings offer various ideas on when the Torah was composed. The revelation to Moses at Mount Sinai is considered by most to be the revelatory event. According to dating of the text by Orthodox rabbis, this occurred in 1312 BCE; another date given for this event is 1280 BCE.

Some rabbinic sources state that the entire Torah was given all at once at this event. In the maximalist belief, this dictation included not only the quotations that appear in the text, but every word of the text itself, including phrases such as "And God spoke to Moses...", and included God telling Moses about Moses' own death and subsequent events. Other classical rabbinic sources hold that the Torah was revealed to Moses over many years, and finished only at his death.

Another rabbinic school of thought holds that although Moses wrote the vast majority of the Torah, the last four verses of the Torah must have been written after his death by Joshua. Abraham ibn Ezra and Joseph Bonfils observed that some phrases in the Torah present information that people should only have known after the time of Moses. Ibn Ezra hinted, and Bonfils explicitly stated, that Joshua (or perhaps some later prophet) wrote these sections of the Torah. Other rabbis would not accept this belief.

The Talmud (tractate Sabb. 115b) states that a peculiar section in the Book of Numbers (10:35 — 36, surrounded by inverted Hebrew letter nuns) in fact forms a separate book. On this verse a midrash on the book of ''Mishle'' (English Proverbs) states that "These two verses stem from an independent book which existed, but was suppressed!" Another (possibly earlier) midrash, Ta'ame Haserot Viyterot, states that this section actually comes from the book of prophecy of Eldad and Medad. The Talmud says that God dictated four books of the Torah, but that Moses wrote Deuteronomy in his own words (Talmud Bavli, Meg. 31b).

All classical rabbinic views hold that the Torah was entirely or almost entirely Mosaic and of divine origin.

Ritual use

160px|left|thumb|Torahs in Ashkenazi Synagogue (Istanbul, Turkey) Torah reading () is a Jewish religious ritual that involves the public reading of a set of passages from a Torah scroll. The term often refers to the entire ceremony of removing the Torah scroll (or scrolls) from the ark, chanting the appropriate excerpt with special cantillation, and returning the scroll(s) to the ark. It is distinct from academic Torah study.

Regular public reading of the Torah was introduced by Ezra the Scribe after the return of the Jewish people from the Babylonian captivity (c. 537 BCE), as described in the Book of Nehemiah. In the modern era, adherents of Orthodox Judaism practice Torah reading according to a set procedure they believe has remained unchanged in the two thousand years since the destruction of the Temple in Jerusalem (70 CE). In the 19th and 20th centuries CE, new movements such as Reform Judaism and Conservative Judaism have made adaptations to the practice of Torah reading, but the basic pattern of Torah reading has usually remained the same:

As a part of the morning or afternoon prayer services on certain days of the week or holidays, a section of the Pentateuch is read from a Torah scroll. On Shabbat (Saturday) mornings, a weekly section ("''parasha''") is read, selected so that the entire Pentateuch is read consecutively each year. On Saturday afternoons, Mondays, and Thursdays, the beginning of the following Saturday's portion is read. On Jewish holidays and fast days, special sections connected to the day are read.

Jews observe an annual holiday, Simchat Torah, to celebrate the completion of the year's cycle of readings.

Torah scrolls are often dressed with a sash, various ornaments and a Keter (crown), although such customs vary among synagogues. Congregants traditionally stand when the Torah is brought out of the ark to be read (although they sit during the reading itself.)

Biblical law

The Torah contains narratives, statements of law, and statements of ethics. Collectively these laws, usually called biblical law or commandments, are sometimes referred to as the Law of Moses (''Torat Moshe'' ), or Mosaic Law. Moses received the laws of God on Mount Sinai. These laws were the first part of the Torah.

The Torah and Judaism's oral law

Rabbinic tradition holds that the written Torah was transmitted in parallel with the oral tradition. Where the Torah leaves words and concepts undefined, and mentions procedures without explanation or instructions, the reader is required to seek out the missing details from supplemental sources known as the oral law or oral Torah. Some of the Torah's most prominent commandments needing further explanation are:

Tefillin: As indicated in Deuteronomy 6:8 among other places, tefillin are to be placed on the arm and on the head between the eyes. However, there are no details provided regarding what tefillin are or how they are to be constructed.

Kosher laws: As indicated in Exodus 23:19 among other places, a kid may not be boiled in its mother's milk. [A kid being a young goat.] In addition to numerous other problems with understanding the ambiguous nature of this law, there are no vowelization characters in the Torah; they are provided by the oral tradition. This is particularly relevant to this law, as the Hebrew word for ''milk'' (חלב) is identical to the word for ''animal fat'' when vowels are absent. Without the oral tradition, it is not known whether the violation is in mixing meat with milk or with fat.

Shabbat laws: With the severity of Sabbath violation, namely the death penalty, one would assume that direction would be provided as to how exactly such a serious and core commandment should be upheld. However, there is little to no information as to what can and cannot be performed on the Sabbath. Without the oral tradition, keeping this law would be impossible.

According to classical rabbinic texts this parallel set of material was originally transmitted to Moses at Sinai, and then from Moses to Israel. At that time it was forbidden to write and publish the oral law, as any writing would be incomplete and subject to misinterpretation and abuse.

However, after exile, dispersion and persecution, this tradition was lifted when it became apparent that in writing was the only way to ensure that the Oral Law could be preserved. After many years of effort by a great number of tannaim, the oral tradition was written down around 200 CE by Rabbi Judah haNasi who took up the compilation of a nominally written version of the Oral Law, the Mishnah. Other oral traditions from the same time period not entered into the Mishnah were recorded as "Baraitot" (external teaching), and the Tosefta. Other traditions were written down as Midrashim.

After continued persecution more of the oral law was committed to writing. A great many more lessons, lectures and traditions only alluded to in the few hundred pages of Mishnah, became the thousands of pages now called the ''Gemara''. Gemara is Aramaic, having been compiled in Babylon. The Mishnah and Gemara together are called the Talmud. The Rabbis in Israel also collected their traditions and compiled them into the Jerusalem Talmud. Since the greater number of Rabbis lived in Babylon, the Babylonian Talmud has precedence should the two be in conflict.

Orthodox Jews and Conservative Jews accept these texts as the basis for all subsequent halakha and codes of Jewish law, which are held to be normative. Reform and Reconstructionist Jews deny that these texts may be used for determining normative law (laws accepted as binding) but accept them as the authentic and only Jewish version for understanding the Torah and its development throughout history.

Divine significance of letters, Jewish mysticism

Kabbalists hold that not only are the words giving a Divine message, but indicate a far greater message that extends beyond them. Thus they hold that even as small a mark as a ''kotzo shel yod'' (קוצו של יוד), the serif of the Hebrew letter ''yod'' (י), the smallest letter, or decorative markings, or repeated words, were put there by God to teach scores of lessons. This is regardless of whether that yod appears in the phrase "I am the Lord thy God" (, Exodus 20:2) or whether it appears in "And God spoke unto Moses saying" ( Exodus 6:2). In a similar vein, Rabbi Akiva (ca.50–ca.135CE), is said to have learned a new law from every ''et'' (את) in the Torah (Talmud, tractate Pesachim 22b); the word ''et'' is meaningless by itself, and serves only to mark the direct object. In other words, the Orthodox belief is that even apparently contextual text "And God spoke unto Moses saying..." is no less important than the actual statement.

One kabbalistic interpretation is that the Torah constitutes one long name of God, and that it was broken up into words so that human minds can understand it. While this is effective since it accords with our human reason, it is not the only way that the text can be broken up.

Production and use of a Torah scroll

Manuscript Torah scrolls are still used, and still scribed, for ritual purposes (i.e., religious services); this is called a ''Sefer Torah'' ("Book [of] Torah"). They are written using a painstakingly careful methodology by highly qualified scribes. This has resulted in modern copies of the text that are unchanged from millennia-old copies. It is believed that every word, or marking, has divine meaning, and that not one part may be inadvertently changed lest it lead to error. The fidelity of the Hebrew text of the Tanakh, and the Torah in particular, is considered paramount, down to the last letter: translations or transcriptions are frowned upon for formal service use, and transcribing is done with painstaking care. An error of a single letter, ornamentation, or symbol of the 304,805 stylized letters which make up the Hebrew Torah text renders a Torah scroll unfit for use, hence a special skill is required and a scroll takes considerable time to write and check.

According to Jewish law, a ''sefer Torah'' (plural: ''Sifrei Torah'') is a copy of the formal Hebrew text of hand-written on ''gevil'' or ''qlaf'' (forms of parchment) by using a quill (or other permitted writing utensil) dipped in ink. Written entirely in Hebrew, a ''sefer Torah'' contains 304,805 letters, all of which must be duplicated precisely by a trained ''sofer'' (“scribe”), an effort which may take as long as approximately one and a half years. Most modern Sifrei Torah are written with forty-two lines of text per column (Yemenite Jews use fifty), and very strict rules about the position and appearance of the Hebrew letters are observed. See for example the Mishna Berura on the subject. Any of several Hebrew scripts may be used, most of which are fairly ornate and exacting.

The completion of the sefer Torah is a cause for great celebration, and it is a Mitzvah for every Jew to either write or have written for him a Sefer Torah. Torah scrolls are stored in the holiest part of the synagogue in the Ark known as the "Holy Ark" ( ''aron hakodesh'' in Hebrew.) Aron in Hebrew means "cupboard" or "closet", and kodesh is derived from "kadosh", or "holy".

Torah in other religions

While Christianity includes the five books of Moses among their sacred texts, Islam only believes that the original Torah was sent by the One true God. In both religions they lack the religious legal significance that they have in Orthodox Judaism.

In early Christianity a Koine Greek version of the Hebrew Bible was used. Its name in Latin is the Septuagint: L. ''septem'' meaning seven, plus ''-gintā'' meaning "times ten". It was named ''Septuagint'' from the traditional number of its translators. Being the Pentateuch, it forms the beginning of the Old Testament that incorporate the Torah into the Catholic and Christian Orthodox Biblical canon that also includes some books not found in the Tanakh. This Greek version of the Hebrew Scriptures dates from the 3rd century B.C. It contains both a translation of the Hebrew and additional and variant material. It was regarded as the standard form of the Old Testament in the early Christian Church and is still considered canonical in the Eastern Orthodox Church. Though different Christian denominations have slightly different versions of the Old Testament in their Bibles, the Torah as the "Five Books of Moses" (or "the Law") is common among them all.

The Quran refers heavily to Moses to outline the truth of his existence and the religious guidelines that God (Most Exalted) had revealed to the Children of Israel. God (Most Exalted) says in the Qur'an, "It is He Who has sent down the Book (the Qur'an) to you with truth, confirming what came before it. And He sent down the Taurat (Torah) and the Injeel (Gospel)." [3:1]

Muslims call the Torah the ''Tawrat'' and consider it the word of God given to Moses. However, Muslims also believe that this original revelation was corrupted (''tahrif'') over time by Jewish scribes and hence do not revere the present Jewish version Torah as much. The Torah in the Qur'an is always mentioned with respect in Islam. The Muslims' belief in the Torah, as well as the prophethood of Moses, is one of the fundamental tenets of Islam.

See also

Ten Commandments

Christianity and Judaism

Forbidden relationships in Judaism

Heptateuch

Hexapla

Islamic view of Moses

Jewish Publication Society (JPS)

Sixth and Seventh Books of Moses

JPS Tanakh

Judeo-Christian tradition

List of burial places of biblical figures

Moses in rabbinic literature

Samaritan Pentateuch

Tawrat

Torah reading

Torah study

References

Additional Sources

Friedman, Richard Elliott, ''Who Wrote the Bible?'', HarperSanFrancisco, 1997

Welhausen, Julius, ''Prolegomena to the History of Israel'', Scholars Press, 1994 (reprint of 1885)

Kantor, Mattis, ''The Jewish time line encyclopedia: A yearby-year history from Creation to the present'', Jason Aronson Inc., London, 1992

Wheeler, Brannon M., ''Moses in the Quran and Islamic Exegesis'', Routledge, 2002

DeSilva, David Arthur, ''An Introduction to the New Testament: Contexts, Methods & Ministry'', InterVarsity Press, 2004

Alcalay, Reuben., ''The Complete Hebrew – English dictionary'', vol 2, Hemed Books, New York, 1996 ISBN 978-9654481793

Scherman, Nosson, (ed.), Tanakh, Vol.I, The Torah, (Stone edition), Mesorah Publications, Ltd., New York, 2001

Heschel, Abraham Joshua, Tucker, Gordon & Levin, Leonard, ''Heavenly Torah: As Refracted Through the Generations'', London, Continuum International Publishing Group, 2005

Hubbard, David “The Literary Sources of the Kebra Nagast” ''Ph.D. dissertation St Andrews University, Scotland, 1956''

External links

Jewish Encyclopedia: Torah

Three Complete Kosher Sefer Torah Scrolls for Study online (Congregation Beth Emeth of Northern Virginia)

Sefer Torah Scroll for Study online with Megillot and commentaries

Computer generated Sefer Torah for Study online with translation, transliteration and chanting (WorldORT)

Category:Hebrew words and phrases

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Coordinates	56°09′″N40°25′″N
Name	Jesus
Birth date	7-2 BC/BCE
Language	Aramaic, Koine Greek, (perhaps some Hebrew)
Birth place	Bethlehem, Judaea, Roman Empire (traditional);Nazareth, Galilee (modern critical scholarship)
Death place	Calvary, Judaea, Roman Empire (according to the New Testament, he rose on the third day after his death.)
Death date	30–36 AD/CE
Death cause	Crucifixion
Resting place	Traditionally and temporarily, a garden tomb in Jerusalem
Ethnicity	Jewish
Nationality	Israelite
Religion	Judaism
Home town	Nazareth, Galilee, Roman Empire
Parents	Father: God (Christian view)virginal conception (Islamic view)Mother: Saint MaryAdoptive father: Saint Joseph }}

Jesus of Nazareth, (7–2 BC/BCE – 30–36 AD/CE), commonly referred to as Jesus Christ or simply as Jesus or Christ, is the central figure of Christianity. Most Christian denominations venerate him as God the Son incarnated and believe that he rose from the dead after being crucified. The principal sources of information regarding Jesus are the four canonical gospels, and most biblical scholars find them useful for reconstructing Jesus' life and teachings. Some scholars believe apocryphal texts such as the Gospel of Thomas and the Gospel of the Hebrews are also relevant.

Most critical historians agree that Jesus was a Jew who was regarded as a teacher and healer, that he was baptized by John the Baptist, and was crucified in Jerusalem on the orders of the Roman Prefect of Judaea, Pontius Pilate, on the charge of sedition against the Roman Empire. Critical Biblical scholars and historians have offered competing descriptions of Jesus as a self-described Messiah, as the leader of an apocalyptic movement, as an itinerant sage, as a charismatic healer, and as the founder of an independent religious movement. Most contemporary scholars of the historical Jesus consider him to have been an independent, charismatic founder of a Jewish restoration movement, anticipating a future apocalypse. Other prominent scholars, however, contend that Jesus' "Kingdom of God" meant radical personal and social transformation instead of a future apocalypse.

Christians traditionally believe that Jesus was born of a virgin, performed miracles, founded the Church, rose from the dead, and ascended into heaven, from which he will return. The majority of Christians worship Jesus as the incarnation of God the Son, and "the Second Person of the Blessed Trinity". A few Christian groups, however, reject Trinitarianism, wholly or partly, believing it to be non-scriptural. Most Christian scholars today present Jesus as the awaited Messiah promised in the Old Testament and as God, arguing that he fulfilled many Messianic prophecies of the Old Testament.

Judaism rejects assertions that Jesus was the awaited Messiah, arguing that he did not fulfill the Messianic prophecies in the Tanakh. In Islam, Jesus ( or , commonly transliterated as or , respectively) is considered one of God's important prophets, a bringer of scripture, and the product of a virgin birth; but did not experience a crucifixion. Islam and the Bahá'í Faith use the title "Messiah" for Jesus, but do not teach that he was God incarnate.

Etymology of name

“Jesus” () is a transliteration, occurring in a number of languages and based on the Latin ''Iesus'', of the Greek (''''), itself a Hellenisation of the Hebrew (''Yĕhōšuă‘'', Joshua) or Hebrew-Aramaic (''Yēšûă‘'').meaning "Yahweh delivers (or rescues)".

The etymology of the name Jesus is generally explained by Christians as "God's salvation" usually expressed as "Yahweh saves", "Yahweh is salvation" and at times as "Jehovah is salvation". The name Jesus appears to have been in use in Judaea at the time of the birth of Jesus. And Philo's reference (''Mutatione Nominum'' item 121) indicates that the etymology of Joshua was known outside Judaea at the time.

In the New Testament, in Luke 1:26-33 the angel Gabriel tells Mary to name her child Jesus, and in Matthew 1:21 an angel tells Joseph to name the child Jesus. The statement in Matthew 1:21 "you shall call his name Jesus, for he will save his people from their sins" associates salvific attributes to the name Jesus in Christian theology.

"Christ" () is derived from the Greek (''Khristós'') meaning "the anointed one", a translation of the Hebrew מָשִׁיחַ (''''), usually transliterated into English as ''Messiah''. In the Septuagint version of the Hebrew Bible (written well over a century before the time of Jesus), the word Christ was used to translate into Greek the Hebrew word . In Matthew 16:16, Apostle Peter's profession: "You are the Christ" identifies Jesus as the Messiah. In post-biblical usage Christ became a name, one part of the name "Jesus Christ", but originally it was a title (the Messiah) and not a name.

Chronology

Although a few scholars have questioned the existence of Jesus as an actual historical figure, most scholars involved with historical Jesus research believe his existence can be established using documentary and other evidence. As discussed in the sections immediately below, the estimation of the year of death of Jesus places his lifespan around the beginning of the first century AD/CE, in the geographic region of Roman Judaea. The New Testament also refers to the Sea of Galilee which is about 75 miles north of Jerusalem.

Roman involvement in Judaea began around 63 BC/BCE and by 6 AD/CE Judaea had become a Roman province. From 26-37 AD/CE Pontius Pilate was the governor of Roman Judaea. In this time period, although Roman Judaea was strategically positioned between Asia and Africa, it was not viewed as a critically important province by the Romans. The Romans were highly tolerant of other religions and allowed the local populations such as the Jews to practice their own faiths.

Possible year of birth

Two independent approaches have been used to estimate the year of the birth of Jesus, one by analyzing the Nativity accounts in the Gospels of Luke and Matthew along with other historical data, the other by working backwards from the estimation of the start of the ministry of Jesus, as also discussed in the section below.

In their Nativity accounts, both the Gospels of Luke and Matthew associate the birth of Jesus with the reign of Herod the Great, who is generally believed to have died around 4 BC/BCE. Matthew 2:1 states that: "Jesus was born in Bethlehem of Judaea in the days of Herod the king" and Luke 1:5 mentions the reign of Herod shortly before the birth of Jesus. Matthew also suggests that Jesus may have been as much as two years old at the time of the visit of the Magi and hence even older at the time of Herod's death. But the author of Luke also describes the birth as taking place during the first census of the Roman provinces of Syria and Iudaea, which is generally believed to have occurred in 6 AD/CE. Most scholars generally assume a date of birth between 6 and 4 BC/BCE. Other scholars assume that Jesus was born sometime between 7–2 BC/BCE.

The year of birth of Jesus has also been estimated in a manner that is independent of the Nativity accounts, by using information in the Gospel of John to work backwards from the statement in Luke 3:23 that Jesus was "about 30 years of age" at the start of his ministry. As discussed in the section below, by combining information from John 2:13 and John 2:20 with the writings of Josephus, it has been estimated that around 27-29 AD/CE, Jesus was "about thirty years of age". Some scholars thus estimate the year 28 AD/CE to be roughly the 32nd birthday of Jesus and the birth year of Jesus to be around 6-4 BC/BCE.

However, the common Gregorian calendar method for numbering years, in which the current year is , is based on the decision of a monk Dionysius in the six century, to count the years from a point of reference (namely, Jesus’ birth) which he placed sometime between 2 BC/BCE and 1 AD/CE. Although Christian feasts related to the Nativity have had specific dates (e.g. December 25 for Christmas) there is no historical evidence for the exact day or month of the birth of Jesus.

Possible dates of ministry

There have been different approaches to estimating the date of the start of the ministry of Jesus. One approach, based on combining information from the Gospel of Luke with historical data about Emperor Tiberius yields a date around 28-29 AD/CE, while a second independent approach based on statements in the Gospel of John along with historical information from Josephus about the Temple in Jerusalem leads to a date around 27-29 AD/CE.

The estimation of the date based on the Gospel of Luke relies on the statement in Luke 3:1-2 that the ministry of John the Baptist which preceded that of Jesus began "in the fifteenth year of the reign of Tiberius Caesar". Given that Tiberius began his reign in 14 AD/CE, this yields a date about 28-29 AD/CE.

The estimation of the date based on the Gospel of John uses the statements in John 2:13 that Jesus went to the Temple in Jerusalem around the start of his ministry and in John 2:20 that "Forty and six years was this temple in building" at that time. According to Josephus (Ant 15.380) the temple reconstruction was started by Herod the Great in the 15th-18th year of his reign at about the time that Augustus arrived in Syria (Ant 15.354). Temple expansion and reconstruction was ongoing, and it was in constant reconstruction until it was destroyed in 70 AD/CE by the Romans. Given that it took 46 years of construction, the Temple visit in the Gospel of John has been estimated at around 27-29 AD/CE.

Luke 3:23 states that at the start of his ministry Jesus was "about 30 years of age", but the other Gospels do not mention a specific age. However, in John 8:57 the Jews exclaimed to Jesus: "Thou art not yet fifty years old, and hast thou seen Abraham?" suggesting that he was much less than 50 years old during his ministry. The length of the ministry is subject to debate, based on the fact that the Synoptic Gospels mention only one passover during Jesus' ministry, often interpreted as implying that the ministry lasted approximately one year, whereas the Gospel of John records multiple passovers, implying that his ministry may have lasted at least three years.

Possible year and place of death

A number of approaches have been used to estimate the year of the death of Jesus, including information from the Canonical Gospels, the chronology of the life of Paul the Apostle in the New Testament correlated with historical events, as well as different astronomical models, as discussed below.

All four canonical Gospels report that Jesus was crucified in Calvary during the prefecture of Pontius Pilate, the Roman prefect who governed Judaea from 26 to 36 AD/CE. The late 1st century Jewish historian Josephus, writing in ''Antiquities of the Jews'' (''c.'' 93 AD/CE), and the early 2nd century Roman historian Tacitus, writing in ''The Annals'' (''c.'' 116 AD/CE), also state that Pilate ordered the execution of Jesus, though each writer gives him the title of "procurator" instead of prefect.

The estimation of the date of the conversion of Paul places the death of Jesus before this conversion, which is estimated at around 33-36 AD/CE. (Also see the estimation of the start of Jesus' ministry as a few years before this date above). The estimation of the year of Paul's conversion relies on a series of calculations working backwards from the well established date of his trial before Gallio in Achaea Greece (Acts 18:12-17) around 51-52 AD/CE, the meeting of Priscilla and Aquila which were expelled from Rome about 49 AD/CE and the 14-year period before returning to Jerusalem in Galatians 2:1. The remaining period is generally accounted for by Paul's missions (at times with Barnabas) such as those in Acts 11:25-26 and 2 Corinthians 11:23-33, resulting in the 33-36 AD/CE estimate.

For centuries, astronomers and scientists have used diverse computational methods to estimate the date of crucifixion, Isaac Newton being one of the first cases. Newton's method relied on the relative visibility of the crescent of the new moon and he suggested the date as Friday, April 23, 34 AD/CE. In 1990 astronomer Bradley E. Schaefer computed the date as Friday, April 3, 33 AD/CE. In 1991, John Pratt stated that Newton's method was sound, but included a minor error at the end. Pratt suggested the year 33 AD/CE as the answer. Using the completely different approach of a lunar eclipse model, Humphreys and Waddington arrived at the conclusion that Friday, April 3, 33 AD/CE was the date of the crucifixion.

Life and teachings in the New Testament

Although the four canonical gospels, Matthew, Mark, Luke, and John, are the main sources for the biography of Jesus’ life, other parts of the New Testament, such as the Pauline Epistles which were likely written decades before them, also include references to key episodes in his life such as the Last Supper, as in 1 Corinthians 11:23-26. The Acts of the Apostles (10:37-38 and 19:4) refers to the early ministry of Jesus and its anticipation by John the Baptist. And Acts 1:1-11 says more about the Ascension episode (also mentioned in 1 Timothy 3:16) than the canonical gospels.

The four gospel accounts

Three of the four canonical gospels, namely Matthew, Mark, and Luke, are known as the ''Synoptic Gospels'', from the Greek σύν (syn "together") and ὄψις (opsis "view"). These three gospels display a high degree of similarity in content, narrative arrangement, language and paragraph structures. The presentation in the fourth canonical Gospel, i.e. the John, differs from these three in that it has more of a thematic nature rather than a narrative format. And scholars generally agree that it is impossible to find any direct literary relationship between the synoptic gospels and the Gospel of John.

However, in general, the authors of the New Testament showed little interest in an absolute chronology of Jesus or in synchronizing the episodes of his life with the secular history of the age. The gospels were primarily written as theological documents in the context of early Christianity with the chronological timelines as a secondary consideration. One manifestation of the gospels being theological documents rather than historical chronicles is that they devote about one third of their text to just seven days, namely the last week of the life of Jesus in Jerusalem.

Although the gospels do not provide enough details to satisfy the demands of modern historians regarding exact dates, it is possible to draw from them a general picture of the life story of Jesus. However, as stated in John 21:25 the gospels do not claim to provide an exhaustive list of the events in the life of Jesus.

Gospel sources, similarities and differences

Scholars have debated the sources for the gospels for millenia, and have proposed various hypotheses of how the synoptic gospels were written and how they influenced each other, going back to the Augustinian hypothesis in the 5th century. In the 20th and 21st centuries hypotheses such as the two-source, four-source, Farrer or the Markan priority hypothesis have been debated. Each hypothesis assumes a specific order in which the gospels were written, or that other as yet unknown and hypothetical documents such as the Q source or the M source influenced various gospels in various ways. Each hypotheses has had support among some scholars, while problems with and weaknesses in it have been pointed out by opponents.

Since the 2nd century attempts have been made to ''harmonize'' the gospel accounts into a single narrative; Tatian's Diatesseron perhaps being the first harmony and other works such as Augustine' book ''Harmony of the Gospels'' followed. A number of different approaches to gospel harmony have been proposed in the 20th century, but no single and unique harmony can be constructed. While some scholars argue that combining the four gospel stories into one story is tantamount to creating a fifth story different from each original, others see the gospels as blending together to give an overall and comprehensive picture of Jesus' teaching and ministry. Although there are differences in specific temporal sequences, and in the parables and miracles listed in each gospel, the flow of the key events such as Baptism, Transfiguration and Crucifixion and interactions with people such as the Apostles are shared among the gospel narratives.

Key elements and the five major milestones

The five major milestones in the gospel narrative of the life of Jesus are his Baptism, Transfiguration, Crucifixion, Resurrection and Ascension. These are usually bracketed by two other episodes: his Nativity at the beginning and the sending of the Paraclete at the end. The gospel accounts of the teachings of Jesus are often presented in terms of specific categories involving his "works and words", e.g. his ministry, parables and miracles.

The gospels include a number discourses by Jesus on specific occasions, e.g. the Sermon on the Mount or the Farewell Discourse, and also include over 30 parables, spread throughout the narrative, often with themes that relate to the sermons. Parables represent a major component of the teachings of Jesus in the gospels, forming approximately one third of his recorded teachings, and John 14:10 positions them as the revelations of God the Father. The gospel episodes that include descriptions of the miracle of Jesus also often include teachings, providing an intertwining of his "words and works" in the gospels.

Genealogy and Nativity

The accounts of the genealogy and Nativity of Jesus in the New Testament appear only in the Gospel of Luke and the Gospel of Matthew. While there are documents outside of the New Testament which are more or less contemporary with Jesus and the gospels, many shed no light on the more biographical aspects of his life and these two gospel accounts remain the main sources of information on the genealogy and Nativity.

Genealogy

Matthew begins his gospel in 1:1 with the genealogy of Jesus, and presents it before the account of the birth of Jesus, while Luke discusses the genealogy in chapter 3, after the Baptism of Jesus in Luke 3:22 when the voice from Heaven addresses Jesus and identifies him as the Son of God. At that point Luke traces Jesus' ancestry through Adam to God.

While Luke traces the genealogy upwards towards Adam and God, Matthew traces it downwards towards Jesus. Both gospels state that Jesus was begotten not by Joseph, but by God. 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. 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, e.g. that Luke traces the genealogy through Mary while Matthew traces it through Joseph; or that Jacob and Heli were both fathers of Joseph, one being the legal father, after the death of Joseph's actual father — but there is no scholarly agreement on a resolution for the differences.

Nativity

The Nativity is a prominent element in the Gospel of Luke, comprises over 10% of Luke's text, and is three times the length of the Nativity text in Matthew. Luke's Nativity account takes place mostly before the birth of Jesus and centers on Mary, while Matthew's story takes place mostly after the birth of Jesus and centers on Joseph. According to Luke and Matthew, Jesus was born to Joseph and Mary, his betrothed, in Bethlehem. Both support the doctrine of the Virgin Birth in which Jesus was miraculously conceived in his mother's womb by the Holy Spirit, when his mother was still a virgin.

Luke is the only Gospel to provide an account of the birth of John the Baptist, and he uses it to draw parallels between the births of John and Jesus. Luke relates the two births in the visitation of Mary to Elizabeth. He further connects the two births by noting that Mary and Elizabeth are cousins. In Luke 1:31-38 Mary learns from the angel Gabriel that she will conceive and bear a child called Jesus through the action of the Holy Spirit. When Mary is due to give birth, she and Joseph travel from Nazareth to Joseph's ancestral home in Bethlehem to register in the census of Quirinius. In Luke 2:1-7. Mary gives birth to Jesus and, having found no place in the inn, places the newborn in a manger. An angel visits the shepherds and sends them to adore the child in Luke 2:22. After presenting Jesus at the Temple, Joseph and Mary return home to Nazareth.

The Nativity appears in chapters 1 and 2 of the Gospel of Matthew, where, following the bethrothal of Joseph and Mary, Joseph is troubled in Matthew 1:19-20 because Mary is pregnant, but in the first of Joseph's three dreams an angel assures him not be afraid to take Mary as his wife, because her child was conceived by the Holy Spirit. In Matthew 1:1-12, the Wise Men or Magi bring gifts to the young Jesus after following a star which they believe was a sign that the King of the Jews had been born. King Herod hears of Jesus' birth from the Wise Men and tries to kill him by massacring all the male children in Bethlehem under the age of two (the Massacre of the Innocents). Before the massacre, Joseph is warned by an angel in his dream and the family flees to Egypt and remains there until Herod's death, after which they leave Egypt and settle in Nazareth to avoid living under the authority of Herod's son and successor Archelaus.

Early life and profession

In the Gospels of Luke and Matthew, Jesus’ childhood home is identified as the town of Nazareth in Galilee. Joseph, husband of Mary, appears in descriptions of Jesus’ childhood and no mention is made of him thereafter. The New Testament books of Matthew, Mark, and Galatians mention Jesus’ brothers and sisters, but the Greek word ''adelphos'' in these verses, has also be translated as brother or kinsman.

Luke 2:41–52 includes an incident in the childhood of Jesus, where he was found teaching in the temple by his parents after being lost. The Finding in the Temple is the sole event between Jesus’ infancy and baptism mentioned in any of the canonical Gospels.

In Mark 6:3 Jesus is called a ''tekton'' (τέκτων in Greek), usually understood to mean carpenter. Matthew 13:55 says he was the son of a ''tekton''. ''Tekton'' has been traditionally translated into English as "carpenter", but it is a rather general word (from the same root that leads to "technical" and "technology") that could cover makers of objects in various materials, even builders.

Beyond the New Testament accounts, the specific association of the profession of Jesus with woodworking is a constant in the traditions of the 1st and 2nd centuries and Justin Martyr (d. ca. 165) wrote that Jesus made yokes and ploughs.

Baptism and temptation

In the gospels, the accounts of the Baptism of Jesus are always preceded by information about John the Baptist and his ministry. In these accounts, John was preaching for penance and repentance for the remission of sins and encouraged the giving of alms to the poor (as in Luke 3:11) as he baptized people in the area of the River Jordan around Perea about the time of the commencement of the ministry of Jesus. The Gospel of John (1:28) specifies "Bethany beyond the Jordan", i.e. Bethabara in Perea, when it initially refers to it and later John 3:23 refers to further baptisms in Ænon "because there was much water there".

The four gospels are not the only references to John's ministry around the River Jordan. In Acts 10:37-38, Apostle Peter refers to how the ministry of Jesus followed "the baptism which John preached". In the Antiquities of the Jews (18.5.2) first century historian Flavius Josephus also wrote about John the Baptist and his eventual death in Perea.

In the gospels, John had been foretelling (as in Luke 3:16) of the arrival of a someone "mightier than I". Apostle Paul also refers to this anticipation by John in Acts 19:4. In Matthew 3:14, upon meeting Jesus, the Baptist states: "I need to be baptized by you." However, Jesus persuades John to baptize him nonetheless. In the baptismal scene, after Jesus emerges from the water, the sky opens and a voice from Heaven states: "This is my beloved Son with whom I am well pleased". The Holy Spirit then descends upon Jesus as a dove in Matthew 3:13-17, Mark 1:9-11, Luke 3:21-23. In John 1:29-33 rather than a direct narrative, the Baptist bears witness to the episode. This is one of two cases in the gospels where a voice from Heaven calls Jesus "Son", the other being in the Transfiguration of Jesus episode.

After the baptism, the Synoptic gospels proceed to describe the Temptation of Jesus, but John 1:35-37 narrates the first encounter between Jesus and two of his future disciples, who were then disciples of John the Baptist. In this narrative, the next day the Baptist sees Jesus again and calls him the Lamb of God and the "two disciples heard him speak, and they followed Jesus". One of the disciples is named Andrew, but the other remains unnamed, and Raymond E. Brown raises the question of his being the author of the Gospel of John himself. In the Gospel of John, the disciples follow Jesus thereafter, and bring other disciples to him, and Acts 18:24-19:6 portrays the disciples of John as eventually merging with the followers of Jesus.

The Temptation of Jesus is narrated in the three Synoptic gospels after his baptism. In these accounts, as in Matthew 4:1-11 and Luke 4:1-13, Jesus goes to the desert for forty days to fast. While there, Satan appears to him and tempts him in various ways, e.g. asking Jesus to show signs that he is the Son of God by turning stone to bread, or offering Jesus worldly rewards in exchange for worship. Jesus rejects every temptation and when Satan leaves, angels appear and minister to Jesus.

Ministry

Luke 3:23 states that Jesus was "about 30 years of age" at the start of his ministry. The date of the start of his ministry has been estimated at around 27-29 AD/CE, based on independent approaches which combine separate gospel accounts with other historical data. The end of his ministry is estimated to be in the range 30-36 AD/CE.

The three Synoptic gospels refer to just one passover during his ministry, while the Gospel of John refers to three passovers, suggesting a period of about three years. However, the Synoptic gospels do not require a ministry that lasted only one year, and scholars such as Köstenberger state that the Gospel of John simply provides a more detailed account.

The gospel accounts place the beginning of Jesus' ministry in the countryside of Judaea, near the River Jordan. Jesus' ministry begins with his Baptism by John the Baptist (Matthew 3, Luke 3), and ends with the Last Supper with his disciples (Matthew 26, Luke 22) in Jerusalem. The gospels present John the Baptist's ministry as the pre-cursor to that of Jesus and the Baptism as marking the beginning of Jesus' ministry, after which Jesus travels, preaches and performs miracles.

The ''Early Galilean ministry'' begins when Jesus goes back to Galilee from the Judaean desert after rebuffing the temptation of Satan. In this early period Jesus preaches around Galilee and in Matthew 4:18-20 his first disciples encounter him, begin to travel with him and eventually form the core of the early Church. This period includes the Sermon on the Mount, one of the major discourses of Jesus.

The ''Major Galilean ministry'' which begins in Matthew 8 refers to activities up to the death of John the Baptist. It includes the Calming the storm and a number of other miracles and parables, as well as the Mission Discourse in which Jesus instructs the twelve apostles who are named in Matthew 10:2-3 to carry no belongings as they travel from city to city and preach.

The ''Final Galilean ministry'' includes the Feeding the 5000 and Walking on water episodes, both in Matthew 14. The end of this period (as Matthew 16 and Mark 8 end) marks a turning point is the ministry of Jesus with the dual episodes of Confession of Peter and the Transfiguration - which begins his ''Later Judaean ministry'' as he starts his final journey to Jerusalem through Judaea.

As Jesus travels towards Jerusalem, in the ''Later Perean ministry'', about one third the way down from the Sea of Galilee along the Jordan, he returns to the area where he was baptized, and in John 10:40-42 "many people believed in him beyond the Jordan", saying "all things whatsoever John spake of this man were true". This period of ministry includes the Discourse on the Church in which Jesus anticipates a future community of followers, and explains the role of his apostles in leading it. At the end of this period, the Gospel of John includes the Raising of Lazarus episode.

The ''Final ministry in Jerusalem'' is sometimes called the ''Passion Week'' and begins with the Jesus' triumphal entry into Jerusalem on Palm Sunday. In that week Jesus drives the money changers from the Temple, and Judas bargains to betray him. This period includes the Olivet Discourse and the Second Coming Prophecy and culminates in the Last Supper, at the end of which Jesus prepares his disciples for his departure in the Farewell discourse. The accounts of the ministry of Jesus generally end with the Last Supper. However, some authors also consider the period between the Resurrection and the Ascension part of the ministry of Jesus.

Teachings and preachings

In the New Testament the teachings of Jesus are presented in terms of his "words and works". The words of Jesus include a number of sermons, as well as parables that appear throughout the narrative of the Synoptic Gospels (the gospel of John includes no parables). The works include the miracles and other acts performed during his ministry. Although the Canonical Gospels are the major source of the teachings of Jesus, the Pauline Epistles, which were likely written decades before the gospels, provide some of the earliest written accounts of the teachings of Jesus.

The New Testament does not present the teachings of Jesus as merely his own preachings, but equates the words of Jesus with divine revelation, with John the Baptist stating in John 3:34: "he whom God hath sent speaketh the words of God" and Jesus stating in John 7:16: "My teaching is not mine, but his that sent me" and again re-asserting that in John 14:10: "the words that I say unto you I speak not from myself: but the Father abiding in me doeth his works." In Matthew 11:27 Jesus claims divine knowledge, stating: "No one knows the Son except the Father and no one knows the Father except the Son", asserting the mutual knowledge he has with the Father.

The gospels include a number discourses by Jesus on specific occasions, such as the Farewell discourse delivered after the Last Supper, the night before his crucifixion. Although some of the teachings of Jesus are reported as taking place within the formal atmosphere of a synagogue (e.g. in Matthew 4:23) many of the discourses are more like conversations than formal lectures.

The Gospel of Matthew has a structured set of sermons, often grouped as the Five Discourses of Matthew which present many of the key teachings of Jesus. Each of the five discourses has some parallel passages in the Gospel of Mark or the Gospel of Luke. The five discourses in Matthew begin with the Sermon on the Mount, which encapsulates many of the moral teaching of Jesus and which is one of the best known and most quoted elements of the New Testament. The Sermon on the Mount includes the ''Beatitudes'' which describe the character of the people of the Kingdom of God, expressed as "blessings". The Beatitudes focus on love and humility rather than force and exaction and echo the key ideals of Jesus' teachings on spirituality and compassion. The other discourses in Matthew include the ''Missionary Discourse'' in Matthew 10 and the ''Discourse on the Church'' in Matthew 18, providing instructions to the disciples and laying the foundation of the codes of conduct for the anticipated community of followers.

Parables represent a major component of the teachings of Jesus in the gospels, the approximately thirty parables forming about one third of his recorded teachings. The parables may appear within longer sermons, as well as other places within the narrative. Jesus' parables are seemingly simple and memorable stories, often with imagery, and each conveys a teaching which usually relates the physical world to the spiritual world.

The gospel episodes that include descriptions of the miracle of Jesus also often include teachings, providing an intertwining of his "words and works" in the gospels. Many of the miracles in the gospels teach the importance of faith, for instance in Cleansing ten lepers and Daughter of Jairus the beneficiaries are told that they were healed due to their faith.

Proclamation as Christ and Transfiguration

At about the middle of each of the three Synoptic Gospels, two related episodes mark a turning point in the narrative: the Confession of Peter and the Transfiguration of Jesus. These episodes begin in Caesarea Philippi just north of the Sea of Galilee at the beginning of the final journey to Jerusalem which ends in the Passion and Resurrection of Jesus. These episodes mark the beginnings of the gradual disclosure of the identity of Jesus to his disciples; and his prediction of his own suffering and death.

Peter's Confession begins as a dialogue between Jesus and his disciples in Matthew 16:13, Mark 8:27 and Luke 9:18. Jesus asks his disciples: ''But who do you say that I am?'' Simon Peter answers him: ''You are the Christ, the Son of the living God''. In Matthew 16:17 Jesus blesses Peter for his answer, and states: "flesh and blood hath not revealed it unto thee, but my Father who is in heaven." 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. In this assertion, by endorsing both titles as divine revelation, Jesus unequivocally declares himself to be both Christ and the Son of God.

The account of the Transfiguration of Jesus appears in Matthew 17:1-9, Mark 9:2-8, Luke 9:28-36. Jesus takes Peter and two other apostles with him and goes up to a mountain, which is not named. Once on the mountain, Matthew (17:2) states that Jesus "was transfigured before them; his face shining as the sun, and his garments became white as the light." At that point the prophets Elijah and Moses appear and Jesus begins to talk to them. Luke is specific in describing Jesus in a state of glory, with Luke 9:32 referring to "they saw his glory". A bright cloud appears around them, and a voice from the cloud states: "This is my beloved Son, with whom I am well pleased; listen to him".

The Transfiguration not only supports the identity of Jesus as the Son of God (as in his Baptism), but the statement "listen to him", identifies him as the messenger and mouth-piece of God. The significance is enhanced by the presence of Elijah and Moses, for it indicates to the apostles that Jesus is the voice of God, and instead of Elijah or Moses, he should be listened to, by virtue of his filial relationship with God. 2 Peter 1:16-18, echoes the same message: at the Transfiguration God assigns to Jesus a special "honor and glory" and it is the turning point at which God exalts Jesus above all other powers in creation.

At the end of both episodes, as in some other pericopes in the New Testament such as miracles, Jesus tells his disciples not to repeat to others, what they had seen - the command at times interpreted in the context of the theory of the Messianic Secret. At the end of the Transfiguration episode, Jesus commands the disciples to silence about it "until the Son of man be risen from the dead", relating the Transfiguration to the Resurrection episode.

Betrayal, arrest, trial, and death

In Jerusalem

In the four Canonical Gospels, Jesus' Triumphal entry into Jerusalem takes place a few days before the last Last Supper, marking the beginning of the Passion narrative. While at Bethany Jesus sent two disciples to retrieve a donkey that had been tied up but never ridden and rode it into Jerusalem, with Mark and John stating Sunday, Matthew Monday, and Luke not specifying the day. As Jesus rode into Jerusalem the people there lay down their cloaks in front of him, and also lay down small branches of trees and sang part of Psalms 118: 25-26.

In the three Synoptic Gospels, entry into Jerusalem is followed by the Cleansing of the Temple episode, in which Jesus expels the money changers from the Temple, accusing them of turning the Temple to a den of thieves through their commercial activities. This is the only account of Jesus using physical force in any of the Gospels. John 2:13-16 includes a similar narrative much earlier, and scholars debate if these refer to the same episode. The synoptics include a number of well known parables and sermons such as the Widow's mite and the Second Coming Prophecy during the week that follows.

In that week, the synoptics also narrate conflicts between Jesus and the elders of the Jews, in episodes such as the Authority of Jesus Questioned and the Woes of the Pharisees in which Jesus criticizes their hypocrisy. Judas Iscariot, one of the twelve apostles approaches the Jewish elders and performs the "Bargain of Judas" in which he accepts to betray Jesus and hand him over to the elders. Matthew specifies the price as thirty silver coins.

Last Supper

In the New Testament, the Last Supper is the final meal that Jesus shares with his twelve apostles in Jerusalem before his crucifixion. The Last Supper is mentioned in all four Canonical Gospels, and Paul's First Epistle to the Corinthians (11:23-26), which was likely written before the Gospels, also refers to it.

In all four gospels, during the meal, Jesus predicts that one of his Apostles will betray him. Jesus is described as reiterating, despite each Apostle's assertion that he would not betray Jesus, that the betrayer would be one of those who were present. In Matthew 26:23-25 and John 13:26-27 Judas is specifically singled out as the traitor.

In Matthew 26:26-29, Mark 14:22-25, Luke 22:19-20 Jesus takes bread, breaks it and gives it to the disciples, saying: "This is my body which is given for you". In 1 Corinthians 11:23-26 Apostle Paul provides the theological underpinnings for the use of the Eucharist, stating: "This cup is the new covenant in my blood; do this, whenever you drink it, in remembrance of me." Although the Gospel of John does not include a description of the bread and wine ritual during the Last Supper, most scholars agree that John 6:58-59 (the Bread of Life Discourse) has a Eucharistic nature and resonates with the "words of institution" used in the Synoptic Gospels and the Pauline writings on the Last Supper.

In all four Gospels Jesus predicts that Peter will deny knowledge of him, stating that Peter will disown him three times before the rooster crows the next morning. The synoptics mention that after the arrest of Jesus Peter denied knowing him three times, but after the third denial, heard the rooster crow and recalled the prediction as Jesus turned to look at him. Peter then began to cry bitterly.

The Gospel of John provides the only account of Jesus washing his disciples' feet before the meal. John's Gospel also includes a long sermon by Jesus, preparing his disciples (now without Judas) for his departure. Chapters 14-17 of the Gospel of John are known as the ''Farewell discourse'' given by Jesus, and are a rich source of Christological content.

Agony in the Garden, betrayal and arrest

In Matthew 26:36-46, Mark 14:32-42, Luke 22:39-46 and John 18:1, immediately after the Last Supper, Jesus takes a walk to pray, Matthew and Mark identifying this place of prayer as Garden of Gethsemane.

Jesus is accompanied by Peter, John and 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." 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?"

While in the Garden, Judas appears, accompanied by a crowd that includes the Jewish priests and elders and people with weapons. Judas gives Jesus a kiss to identify him to the crowd who then arrests Jesus. 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. 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''.

Prior to the arrest, in Matthew 26:31 Jesus tells the disciples: "All ye shall be offended in me this night" and in 32 that: "But after I am raised up, I will go before you into Galilee." After his arrest, Jesus' disciples go into hiding. In Matthew 27:3-5 Judas, distraught by his betrayal of Jesus, attempts to return the thirty pieces of silver he had received for betraying Jesus, then hangs himself.

Trials by the Sanhedrin, Herod and Pilate

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. Jesus is tried by the Sanhedrin, mocked and beaten and is condemned for making claims of being the Son of God. 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. 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. Although the Gospel accounts vary with respect to various details, they agree on the general character and overall structure of the trials of Jesus.

In, Matthew 26:57, Mark 14:53 and Luke 22:54 Jesus was taken to the high priest's house where he was mocked and beaten that night. The next day, early in the morning, the chief priests and scribes gathered together and lead Jesus away into their council. In John 18:12-14, however, Jesus is first taken to Annas, the father-in-law of Caiaphas, and then to Caiaphas. In all four Gospel accounts the trial of Jesus is interleaved with the ''Denial of Peter'' narrative, where Apostle Peter who has followed Jesus denies knowing him three times, at which point the rooster crows as predicted by Jesus during the Last Supper.

In the Gospel accounts Jesus speaks very little, mounts no defense and gives very infrequent and indirect answers to the questions of the priests, prompting an officer to slap him. In Matthew 26:62 the lack of response from Jesus prompts the high priest to ask him: "Answerest thou nothing?" Mark 14:55-59 states that the chief priests had arranged false witness against Jesus, but the witnesses did not agree together. In Mark 14:61 the high priest then asked Jesus: "Are you the Christ, the Son of the Blessed? And Jesus said, I am" at which point the high priest tore his own robe in anger and accused Jesus of blasphemy. In 22:70 when asked: "Are you then the Son of God?" Jesus answers: "You say that I am" affirming the title Son of God. At that point the priests say: "What further need have we of witness? for we ourselves have heard from his own mouth" and decide to condemn Jesus.

Taking Jesus to Pilate's Court, the Jewish elders ask Pontius Pilate to judge and condemn Jesus — accusing him of claiming to be the King of the Jews. In Luke 23:7-15 (the only Gospel account of this episode), Pilate realizes that Jesus is a Galilean, and is thus under the jurisdiction of Herod Antipas. Pilate sends Jesus to Herod to be tried. However, Jesus says almost nothing in response to Herod's questions, or the continuing 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. Pilate then calls together the Jewish elders, and says that he has "found no fault in this man."

The use of the term king is central in the discussion between Jesus and Pilate. In John 18:36 Jesus states: "My kingdom is not of this world", but does not directly deny being the King of the Jews. And when in John 19:12 Pilate seeks to release Jesus, the priests object and say: "Every one that makes himself a king speaks against Caesar... We have no king but Caesar." Pilate then writes "Jesus of Nazareth, King of the Jews" as a sign (abbreviated as INRI in depictions) to be affixed to the cross of Jesus.

In Matthew 27:19 Pilate's wife, tormented by a dream, urges Pilate not to have anything to do with Jesus, and Pilate publicly washes his hands of responsibility, yet orders the crucifixion in response to the demands of the crowd. The trial by Pilate is followed by the flagellation episode, the soldiers mock Jesus as the King of Jews by putting a purple robe (that signifies royal status) on him, place a Crown of Thorns on his head, and beat and mistreat him in Matthew 27:29-30, Mark 15:17-19 and John 19:2-3. Jesus is then sent to Calvary for crucifixion.

Crucifixion and burial

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 an historical event.

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. 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. 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.

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. Each gospel has its own account of Jesus' last words, comprising the seven last sayings on the cross. 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.

In the three Synoptic Gospels, various supernatural events accompany the crucifixion, including darkness of the sky, an earthquake, and (in Matthew) the resurrection of saints. The tearing of the temple veil, upon the death of Jesus, is referenced in the synoptic. 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. One of the soldiers pierced the side of Jesus with a lance and water flowed out. In Mark 13:59, impressed by the events the Roman centurion calls Jesus the Son of God.

Following Jesus' death, Joseph of Arimathea asked the permission of Pilate to remove the body. The body was removed from the cross, was wrapped in a clean cloth and buried in a new rock-hewn tomb, with the assistance of Nicodemus. 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.

Resurrection and ascension

thumb|upright|left|[[Resurrection of Jesus|Resurrection by Noel Coypel, 1700, using a hovering depiction of Jesus.]]The New Testament accounts of the resurrection and ascension of Jesus, state that the first day of the week after the crucifixion (typically interpreted as a Sunday), his followers encounter him risen from the dead, after his tomb is discovered to be empty. The resurrected Jesus appears to them that day and a number of times thereafter, delivers sermons and commissions them, before ascending to Heaven. Two of the Canonical gospels (Luke and Mark) include a brief mention of the Ascension, but the main references to it are elsewhere in the New Testament.

In the four Canonical Gospels, when the tomb of Jesus is discovered empty, 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. 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 the mother of Jesus. 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. 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.

After the discovery of the empty tomb, the Gospels indicate that Jesus made a series of appearances to the disciples. These include the well known Doubting Thomas episode, where Thomas did not believe the resurrection until he was invited to put his finger into the holes made by the wounds in Jesus' hands and side; and the Road to Emmaus appearance where Jesus meets two disciples. The catch of 153 fish appearance includes a miracle at the Sea of Galilee, and thereafter Jesus encourages Apostle Peter to serve his followers.

The final post-resurrection appearance in the Gospel accounts is when Jesus ascends to Heaven where he remains with God the Father and the Holy Spirit. The Canonical Gospels include only brief mentions of the Ascension of Jesus, Luke 24:51 states that Jesus "was carried up into heaven". The ascension account is further elaborated in Acts 1:1-11 and mentioned 1 Timothy 3:16. In Acts 1:1-9, forty days after the resurrection, as the disciples look on, "he was taken up; and a cloud received him out of their sight." 1 Peter 3:22 describes Jesus as being on "the right hand of God, having gone into heaven".

The Acts of the Apostles also contain "post-ascension" appearances by Jesus. These include the vision by Stephen just before his death in Acts 7:55, and the road to Damascus episode in which Apostle Paul is converted to Christianity. The instruction given to Ananias in Damascus in Acts 9:10-18 to heal Paul is the last reported conversation with Jesus in the Bible until the Book of Revelation was written.

Title attributions

The New Testament attributes a wide range of titles to Jesus by the authors of the Gospels, by Jesus himself, a voice from Heaven (often assumed to be God) during the Baptism and Transfiguration, as well as various groups of people such as the disciples, and even demons throughout the narrative. The emphasis on the titles used in each of the four canonical Gospels gives a different emphasis to the portrayal of Jesus in that Gospel.

Two of the key titles used for Jesus in the New Testament are Christ and Son of God. The opening words in Mark 1:1 attribute both Christ and Son of God as titles, reaffirming the second title again in Mark 1:11. The Gospel of Matthew also begins in 1:1 with the Christ title and reaffirms it in Matthew 1:16. Beyond the declarations by the Gospel writers, titles are attributed in the narrative. The statement by Apostle Peter in Matthew 16:16 ("you are the Christ, the Son of the living God") is a key turning point in the Gospel narrative, where Jesus is proclaimed as both Christ and Son of God by his followers and he accepts both titles. The immediate declaration by Jesus that the titles were revealed to Peter by "my Father who is in Heaven" not only endorses both titles as divine revelation but includes a separate assertion of sonship by Jesus within the same statement.

In the Gospel of John, Jesus refers to himself as the Son of God far more frequently than in the Synoptic Gospels. In a number of other episodes Jesus claims sonship by referring to the Father, e.g. in Luke 2:49 when he is found in the temple a young Jesus calls the temple "my Father's house", just as he does later in John 2:16 in the Cleansing of the Temple episode. However, scholars still debate if Jesus specifically accepted divinity in these statements. In John 11:27 Martha tells Jesus "you are the Christ, the Son of God", signifying that both titles were later used (yet considered distinct) in the narrative. While the Gospel of John frequently uses the Son of God title, the Gospel of Luke emphasizes Jesus as a prophet.

One of the most frequent titles for Jesus in the New Testament is the Greek word ''Kyrios'' (κύριος) which may mean God, Lord or master and is used to refers to him over 700 times. In everyday Aramaic, ''Mari'' was a very respectful form of polite address, well above "Teacher" and similar to Rabbi. In Greek this has at times been translated as Kyrios. The Rabbi title is used in several New Testament episodes to refer to Jesus, but more often in the Gospel of John than elsewhere and does not appear in the Gospel of Luke at all. Although Jesus accepts this title in the narrative, in Matthew 23:1-8 he rejected the title of Rabbi for his disciples, saying: "But be not ye called Rabbi".

Many New Testament scholars state that Jesus claimed to be God through his frequent use of "I am" (''Ego eimi'' in Greek and ''Qui est'' in Latin). This term is used by Jesus in the Gospel of John on several occasions to refer to himself, seven times with specific titles. It is used in the Gospel of John both with or without a predicate. The seven uses with a predicate that have resulted in titles for Jesus are: ''Bread of Life'', ''Light of the World'', ''the Door'', ''the Good Shepherd'', ''the Resurrection of Life'', ''the Way, the Truth and the Life'', ''the Vine''. It is also used without a predicate, which is very unusual in Greek and Christologists usually interpret it as God's own self-declaration. In John 8:24 Jesus states: "unless you believe that I am you will die in your sins" and in John 8:59 the crowd attempts to stone Jesus in response to his statement that "Before Abraham was, I am". However, some scholars state that Jesus never made a direct claim to divinity.

The Gospel of John opens by identifying Jesus as the divine Logos in John 1:1-18. The Greek term Logos () is often translated as "the Word" in English. The identification of Jesus as the Logos which became Incarnate appears only at the beginning of the Gospel of John and the term Logos is used only in two other Johannine passages: 1 John 1:1 and Revelation 19:13. John's Logos statements build on each other: the statement that the Logos existed "at the beginning" asserts that as Logos Jesus was an eternal being like God; that the Logos was "with God" asserts the distinction of Jesus from God; and Logos "was God" states the unity of Jesus with God.

Some authors have suggested that other titles applied to Jesus in the New Testament had meanings in the 1st century quite different from those meanings ascribed today, e.g. “Son of David” is found elsewhere in Jewish tradition to refer to the heir to the throne.

Historical views

Existence of Jesus

The Christian gospels were written primarily as theological documents rather than historical chronicles. However, the question of the existence of Jesus as a historical figure should be distinguished from discussions about the historicity of specific episodes in the gospels, the chronology they present, or theological issues regarding his divinity. A number of historical non-Christian documents, such as Jewish and Greco-Roman sources, have been used in historical analyses of the existence of Jesus. Most critical historians agree that Jesus existed and regard events such as his baptism and his crucifixion as historical.

Robert E. Van Voorst states that the non-historicity of the existence of Jesus has always been controversial, and has consistently failed to convince scholars of many disciplines, and that classical historians, as well as biblical scholars now regard it as effectively refuted. Walter P. Weaver, among others, states that the denial of Jesus’ existence has never convinced any large number of people, in or out of technical circles.

Separate non-Christian sources used to establish the historical existence of Jesus include the works of first century Roman historians Flavius Josephus and Tacitus. Josephus scholar Louis H. Feldman has stated that few have doubted the genuineness of Josephus' reference. Bart D. Ehrman states that the existence of Jesus and his crucifixion by the Romans is attested to by a wide range of sources, including Josephus and Tacitus.

A very small number of modern scholars argue that Jesus never existed, but that view is a distinct minority, and a somewhat recent argument. Karl Rahner has observed that "in antiquity, even the most bitter enemies of Christianity never expressed doubts about the existence of Jesus." The ''Cambridge companion to Jesus'' states that the "farfetched theories that Jesus' existence was a Christian invention are highly implausible."

Constructing a historical view

Historians of Christianity analyze the gospels to try to discern the historical man on whom these stories are based. They compare what the gospels say to historical events relevant to the times and places where the gospels were written. They try to answer historical questions about Jesus, such as why he was crucified.

Biblical scholars have used the historical method to develop plausible reconstructions of Jesus' life. Since the 19th century, these scholars have constructed a Jesus different in ways from the image found in the gospels. Scholars of the “historical Jesus” distinguish their concept from the “Jesus Christ” of Christianity.

The principal sources of information regarding Jesus’ life and teachings are the three Synoptic Gospels. Scholars conclude the authors of the gospels wrote a few decades after Jesus’ crucifixion (between 65 – 100 AD/CE), in some cases using sources (the author of Luke-Acts references this explicitly). Historians of Christianity generally describe Jesus as a healer who preached the restoration of God's kingdom.

The English title of Albert Schweitzer’s 1906 book, ''The Quest of the Historical Jesus,'' is a label for the post-Enlightenment effort to describe Jesus using critical historical methods. Since the end of the 18th century, scholars have examined the gospels and tried to formulate historical biographies of Jesus. Contemporary efforts benefit from a better understanding of 1st-century Judaism, renewed Roman Catholic biblical scholarship, broad acceptance of critical historical methods, sociological insights, and literary analysis of Jesus' sayings. The historical outlook on Jesus relies on critical analysis of the Bible, especially the gospels. Many Biblical scholars have sought to reconstruct Jesus’ life in terms of the political, cultural, and religious crises and movements in late 2nd Temple Judaism and in Roman-occupied Palestine, including differences between Galilee and Judaea, and between different sects such as the Pharisees, Sadducees, Essenes and Zealots, and in terms of conflicts among Jews in the context of Roman occupation.

Languages and background

Jesus grew up in Galilee and much of his ministry took place there. The languages spoken in Galilee and Judea during the first century AD/CE include Aramaic, Hebrew and Greek, with Aramaic being the predominant language. Most scholars agree that during the early part of first century AD/CE Aramaic was the mother tongue of virtually all women in Galilee and Judae. Most scholars support the theory that Jesus spoke Aramaic and that he may have also spoken Hebrew and Greek.

Major milestones and activities

Baptism by John the Baptist

John the Baptist led a large apocalyptic movement. He demanded repentance and baptism. Jesus was baptized and later began his ministry. After John was executed, some of his followers apparently took Jesus as their new leader. Historians are nearly unanimous in accepting Jesus' baptism as a historical event.

Teaching

Jewish focus – Jesus taught among fellow Jews. Geza Vermes concludes that Jesus' message was exclusively for the Jews, while Gerd Theissen asserts that Jesus' message included themes related to the Gentiles being welcomed into the coming Kingdom.

Arrival of the Kingdom – Jesus taught about the Kingdom of God. He said that the age of the Kingdom had in some sense arrived, starting with the activity of John the Baptist.

Apocalyptic vision – Most scholars hold that the movement Jesus led was apocalyptic, expecting God to intervene imminently to restore Israel. John the Baptist's movement was apocalyptic, and Jesus began his public career as one of his students. Scholars commonly surmise that Jesus' eschatology was apocalyptic, like John's.

Parables – Jesus taught in pithy parables and with striking images. His teaching was marked by hyperbole and unusual twists of phrase. Jesus likened the Kingdom of Heaven to small and lowly things, such as yeast or a mustard seed, that have great effects. Significantly, he never described the Kingdom in military terms. He used his sayings to elicit responses from the audience, engaging them in discussion.

The family of God – Jesus repeatedly set himself at odds with traditional family duties in order to emphasize that the true family of a believer was God's family, forming a community of believers as children of God.

God as a loving father – Jesus placed a special emphasis on God as one's heavenly father. This teaching contrasts with the more common practice of depicting God as a king or lord.

Virtue of being childlike – Jesus was remarkable in stating that one must become like a child to enter the Kingdom of God.

Importance of faith and prayer – Jesus identified faith or trust in God as a primary spiritual virtue. Associated with this main theme, Jesus taught that one should rely on prayer and expect prayer to be effective.

Healing and exorcism – Jesus taught that his healings and exorcisms indicated that a new eschatological age had arrived or was arriving.

Crucifixion

Jewish and Roman authorities in Jerusalem were wary of Galilean patriots, many of whom advocated or launched violent resistance to Roman rule. The gospels demonstrate that Jesus, a charismatic leader regarded as a potential troublemaker, was executed on political charges. Jesus' criticism of the Temple, the disturbance he caused there, and his refusal to renounce claims of kingship convinced the Jewish high priest to allow Jesus to be transferred into Roman custody.

The Gospels report that Jesus foretold his own Passion, but, according to Geza Vermes, the confused and fearful actions of the disciples suggest that it came as a surprise to them.

Jewish religious movements in Jesus' day

Scholars refer to the religious background of the early 1st century to better reconstruct Jesus' life. Some scholars identify him with one or another group.

Pharisees were a powerful force in 1st-century Judaea. Early Christians shared several beliefs of the Pharisees, such as resurrection, retribution in the next world, angels, human freedom, and Divine Providence. After the fall of the Temple, the Pharisee outlook was established in Rabbinic Judaism. Some scholars speculate that Jesus was himself a Pharisee. In Jesus' day, the two main schools of thought among the Pharisees were the House of Hillel, which had been founded by the eminent Tanna, Hillel the Elder, and the House of Shammai. Jesus' assertion of hypocrisy may have been directed against the stricter members of the House of Shammai, although he also agreed with their teachings on divorce. Jesus also commented on the House of Hillel's teachings (Babylonian Talmud, Shabbat 31a) concerning the greatest commandment and the Golden Rule. Historians do not know whether there were Pharisees in Galilee during Jesus' life, or what they would have been like.

Sadducees were particularly powerful in Jerusalem. They accepted the written Law only, rejecting the traditional interpretations accepted by the Pharisees, such as belief in retribution in an afterlife, resurrection of the body, angels, and spirits. After Jesus caused a disturbance at the Temple, it was to have been the Sadducees who had him arrested and turned over to the Romans for execution. After the fall of Jerusalem, they disappeared from history.

Essenes were apocalyptic ascetics, one of the three (or four) major Jewish schools of the time, though they were not mentioned in the New Testament. Some scholars theorize that Jesus was an Essene, or close to them. Among these scholars is Pope Benedict XVI, who supposes in his book on Jesus that "it appears that not only John the Baptist, but possibly Jesus and his family as well, were close to the Qumran community."

Zealots were a revolutionary party opposed to Roman rule, one of those parties that, according to Josephus inspired the fanatical stand in Jerusalem that led to its destruction in the year 70 AD/CE. Luke identifies Simon, a disciple, as a "zealot", which might mean a member of the Zealot party (which would therefore have been already in existence in the lifetime of Jesus) or a zealous person. The notion that Jesus himself was a Zealot does not do justice to the earliest Synoptic material describing him.

Higher criticism and Christian scripture

Contemporary historians of Christianity use the historical-critical method (or higher criticism) to examine scripture for clues about the historical Jesus. They sort out sayings and events that are more likely to be genuine and use those to construct their portraits of Jesus. They use standard historical methods to discern who wrote each book, where and when they were written, what sources the authors used, what the authors' agendas were.

Biblical scholars hold that the works describing Jesus were initially communicated by oral tradition, and were not committed to writing until several decades after Jesus' crucifixion. After the original oral stories were written down in Greek, they were transcribed, and later translated into other languages. The books of the New Testament had mostly been written by 100 AD/CE, making them, at least the Synoptic Gospels, historically relevant. The Gospel tradition certainly preserves several fragments of Jesus' teaching. The Gospel of Mark is believed to have been written ''c.'' 70 AD/CE. Matthew is placed at being sometime after this date and Luke is thought to have been written between 70 and 100 AD/CE. According to the majority viewpoint, the gospels were written not by the evangelists identified by tradition but by non-eyewitnesses who worked with second-hand sources and who modified their accounts to suit their religious agendas.

Critical scholars consider scriptural accounts more likely when they are attested in multiple texts, plausible in Jesus' historical environment, and potentially embarrassing to the author's Christian community. The "criterion of embarrassment" holds that stories about events with aspects embarrassing to Christians (such as the denial of Jesus by Peter, or the fleeing of Jesus' followers after his arrest) would likely not have been included if those accounts were fictional. Sayings attributed to Jesus are deemed more likely to reflect his character when they are distinctive, vivid, paradoxical, surprising, and contrary to social and religious expectations, such as "Blessed are the poor". Short, memorable parables and aphorisms capable of being transmitted orally are also thought more likely to be authentic.

The earliest extant texts which refer to Jesus are Paul's letters (mid-1st century), which affirm Jesus' crucifixion. Keulman and Gregory hold that the Gospel of Thomas, a collection of 114 sayings of Jesus, predates the four orthodox gospels, and believe it may have been composed around mid-1st century.

A minority of prominent scholars, such as J. A. T. Robinson, have maintained that the writers of the gospels of Matthew, Mark and John were either apostles and eyewitness to Jesus' ministry and death, or were close to those who had been.

Classicist Michael Grant stated that standard historical criteria prevent one from rejecting the existence of a historical Jesus.

Professor of Divinity James Dunn describes the mythical Jesus theory as a ‘thoroughly dead thesis’.

Religious perspectives

By and large, the Jews of Jesus' day rejected his claim to be the Messiah, as do Jews today. For their part, Christian Church Fathers, Ecumenical Councils, Reformers, and others have written extensively about Jesus over the centuries. Christian sects and schisms have often been defined or characterized by competing descriptions of Jesus. Meanwhile, Gnostics, Mandaeans, Manichaeans, Muslims, Baha'is, and others have found prominent places for Jesus in their own religious accounts.

Christian views

Though Christian views of Jesus vary, it is possible to describe a general majority Christian view by examining the similarities between specific Catholic, Eastern Orthodox, and many Protestant doctrines found in their catechetical or confessional texts. Almost all Christian groups regard Jesus as the "Savior and Redeemer", as the Messiah (Greek: ''Christos''; English: Christ) prophesied in the Old Testament, who, through his life, death, and resurrection, restored humanity's communion with God in the blood of the New Covenant. His death on a cross is understood as the redemptive sacrifice: the source of humanity's salvation and the atonement for sin, which had entered human history through the sin of Adam. Christians profess that Jesus suffered death by crucifixion, and rose bodily from the dead in the definitive miracle that foreshadows the resurrection of humanity at the end of time, when Christ will come again to judge the living and the dead, resulting in either entrance into heaven or damnation.

Christians profess Jesus to be the only Son of God, the Lord, and the eternal Word (which is a translation of the Greek ''Logos''), who became man in the incarnation, so that those who believe in him might have eternal life. They further hold that he was born of the Virgin Mary by the power of the Holy Spirit in an event described as the miraculous virgin birth or incarnation. Christians believe that Christ is the true head of the one holy universal and apostolic church.

Orthodox Christians believe that the Godhead is triune, a "Trinity", and that Jesus, as the second person of the Trinity, is fully God. As the 6th-century Athanasian Creed says, the Trinity is "one God" and "three persons... and yet they are not three Gods, but one God." Some unorthodox Christian groups do not accept the doctrine of the Trinity, including The Church of Jesus Christ of Latter-day Saints (LDS Church), Unitarianism, Jehovah's Witnesses, Oneness Pentecostals, Sabbatarian Churches of God and the Christadelphians. (See also Nontrinitarianism.)

Christians consider the Gospel and other New Testament accounts of Jesus to be divinely inspired. Christian writers, such as Benedict XVI, proclaim the Jesus of the Gospels, discounting the historical reconstruction of Jesus as entirely inadequate.

Jewish views

Judaism, including Orthodox Judaism, Hareidi Judaism, Reform Judaism, Karaite Judaism, Conservative Judaism, and Reconstructionist Judaism, rejects the idea of Jesus being God, or a person of a Trinity, or a mediator to God. Judaism also holds that Jesus is not the Messiah, arguing that he had not fulfilled the Messianic prophecies in the Tanakh nor embodied the personal qualifications of the Messiah. According to Jewish tradition, there were no more prophets after Malachi, who lived centuries before Jesus and delivered his prophesies about 420 BC/BCE.

The Talmud includes stories which some consider accounts of Jesus in the Talmud, although there is a spectrum from scholars, such as Maier (1978), who considers that only the accounts with the name ''Yeshu'' refer to the Christian Jesus, and that these are late redactions, to scholars such as Klausner (1925), who suggested that accounts related to Jesus in the Talmud may contain traces of the historical Jesus. However the majority of contemporary historians disregard this material as providing information on the historical Jesus. Many contemporary Talmud scholars view these as comments on the relationship between Judaism and Christians or other sectarians, rather than comments on the historical Jesus.

The ''Mishneh Torah'', an authoritative work of Jewish law, provides the last established consensus view of the Jewish community, in ''Hilkhot Melakhim'' 11:10–12 that Jesus is a "stumbling block" who makes "the majority of the world err to serve a divinity besides God". Because, is there a greater stumbling-block than this one? So that all of the prophets spoke that the Messiah redeems Israel, and saves them, and gathers their banished ones, and strengthens their commandments. And this one caused (nations) to destroy Israel by sword, and to scatter their remnant, and to humiliate them, and to exchange the Torah, and to make the majority of the world err to serve a divinity besides God. However, the thoughts of the Creator of the world — there is no force in a human to attain them because our ways are not God's ways, and our thoughts not God's thoughts. And all these things of Jesus the Nazarene, and of (Muhammad) the Ishmaelite who stood after him — there is no (purpose) but to straighten out the way for the King Messiah, and to restore all the world to serve God together. So that it is said, "Because then I will turn toward the nations (giving them) a clear lip, to call all of them in the name of God and to serve God (shoulder to shoulder as) one shoulder." Look how all the world already becomes full of the things of the Messiah, and the things of the Torah, and the things of the commandments! And these things spread among the far islands and among the many nations uncircumcised of heart.}}

According to Conservative Judaism, Jews who believe Jesus is the Messiah have "crossed the line out of the Jewish community". Reform Judaism, the modern progressive movement, states "For us in the Jewish community anyone who claims that Jesus is their savior is no longer a Jew and is an apostate".

Islamic views

In Islam, Jesus (Arabic: عيسى; `Īsā) is considered to be a Messenger of God and the Messiah who was sent to guide the Children of Israel with the Gospel. Jesus is seen in Islam as a precursor to Muhammad, and is believed by Muslims to have foretold the latter's coming. Jesus is mentioned more times in the Qur'an, by name, than Muhammad. According to the Qur'an, believed by Muslims to be God's final revelation, Jesus was born to Mary as the result of virginal conception, and was given the ability to perform miracles. Islamic traditions narrate that he will return to earth near the day of judgement to restore justice and defeat the Antichrist.

Ahmadiyya views

The Ahmadiyya Movement considers Jesus a mortal man who died a natural death. According to the early 20th century writings of Mirza Ghulam Ahmad (the founder of the Ahmadiyya movement), Jesus survived his ordeal on the cross, and after his apparent death and resurrection, he fled Palestine and migrated eastwards to further teach the gospels. Jesus eventually died a natural death of old age in India – Kashmir – and is believed to be buried at Roza Bal.

Although the view of Jesus having migrated to India has also been researched in the publications of independent historians with no affiliation to the movement, the Ahmadiyya Movement are the only religious organization to adopt these views as a characteristic of their faith. The general notion of Jesus in India is older than the foundation of the movement, and is discussed at length by Grönbold and Klatt.

The movement also interprets the second coming of Christ prophesied in various religious texts would be that of a person "similar to Jesus" (''mathīl-i ʿIsā''). Thus, Ahmadi's consider that the founder of the movement and his prophetical character and teachings were representative of Jesus and subsequently a fulfillment of this prophecy.

Bahá'í views

The Bahá'í Faith, founded in 19th-century Persia, considers Jesus, along with Muhammad, the Buddha, Krishna, and Zoroaster, and other messengers of the great religions of the world to be Manifestations of God (or prophets), with both human and divine stations.

God is one and has manifested himself to humanity through several historic Messengers. Bahá'ís refer to this concept as Progressive Revelation, which means that God's will is revealed to mankind progressively as mankind matures and is better able to comprehend the purpose of God in creating humanity. In this view, God's word is revealed through a series of messengers: Moses, Jesus, Mohammed, Bahá'u'lláh (the founder of the Bahá'í Faith) among them. In the Book of Certitude, Bahá'u'lláh claims that these messengers have a two natures: divine and human. Examining their divine nature, they are more or less the same being. However, when examining their human nature, they are individual, with distinct personality. For example, when Jesus says "I and my Father are one", Bahá'ís take this quite literally, but specifically with respect to his nature as a Manifestation. When Jesus conversely stated "...And the Father himself, which hath sent me, hath borne witness of me", Bahá'ís see this as a simple reference to the individuality of Jesus. This divine nature, according to Bahá'u'lláh, means that any Manifestation of God can be said to be the return of a previous Manifestation, though Bahá'ís also believe that some Manifestations with specific missions return with a "new name", and a different, or expanded purpose. Bahá'ís believe that Bahá'u'lláh is, in both respects, the return of Jesus.

Buddhist views

Buddhists' views of Jesus differ. Some Buddhists, including Tenzin Gyatso, the 14th Dalai Lama regard Jesus as a bodhisattva who dedicated his life to the welfare of human beings. The 14th century Zen master Gasan Jōseki indicated that the sayings of Jesus in the Gospels were written by an enlightened man.

Hindu views

In a letter to his daughter Indira Gandhi, Jawaharlal Nehru wrote, "All over Central Asia, in Kashmir and Ladakh and Tibet and even farther north, there is a strong belief that Jesus or Isa travelled about there."

During the "lost years" not mentioned in the New Testament, Jesus reportedly studied in Nalanda and further in Tibet.

Other views

Mandaeanism, a very small Mideastern, Gnostic sect that reveres John the Baptist as God's greatest prophet, regards Jesus as a false prophet of the false Jewish god of the Old Testament, Adonai, and likewise rejects Abraham, Moses, and Muhammad.

Manichaeism accepted Jesus as a prophet, along with Gautama Buddha and Zoroaster.

The New Age movement entertains a wide variety of views on Jesus. The creators of ''A Course In Miracles'' claim to trance-channel his spirit. However, the New Age movement generally teaches that Christhood is something that all may attain. Theosophists, from whom many New Age teachings originated (a Theosophist named Alice A. Bailey invented the term ''New Age''), refer to Jesus of Nazareth as the Master Jesus and believe he had previous incarnations.

Many writers emphasize Jesus' moral teachings. Garry Wills argues that Jesus' ethics are distinct from those usually taught by Christianity. The Jesus Seminar portrays Jesus as an itinerant preacher who taught peace and love, rights for women and respect for children, and who spoke out against the hypocrisy of religious leaders and the rich. Thomas Jefferson, one of the Founding Fathers of the United States and a deist, created the Jefferson Bible entitled "The Life and Morals of Jesus of Nazareth" that included only Jesus' ethical teachings because he did not believe in Jesus' divinity or any of the other supernatural aspects of the Bible.

See also

General topics

* Christian mythology

* INRI (stands for "Jesus the Nazarene, the King of the Jews")

Views on Jesus

* Jesusism

* Jews for Jesus

* Pauline Christianity

* Rejection of Jesus

* Historicity of Jesus

* Lost years of Jesus

New Testament Jesus

* King of Kings

* Life of Jesus in the New Testament

* Race of Jesus

Jesus and history

* Apostolic succession

* Christian apologetics

Related lists

* List of books about Jesus

* List of founders of religious traditions

* List of messiah claimants

* List of people claimed to be Jesus

* List of people who have been considered deities

Notes

References

The Bible

Allison, Dale. ''Jesus of Nazareth: Millenarian Prophet.'' Minneapolis: Augsburg Fortress, 1999. ISBN 0-8006-3144-7

Brown, Raymond E. ''An Introduction to the New Testament.'' New York: Doubleday, 1997. ISBN 0-385-24767-2

Cohen, Shaye J.D.. ''From the Maccabees to the Mishnah''. Philadelphia: Westminster Press, 1987. ISBN 978-0-664-21911-6

Cohen, Shaye J.D. ''The Beginnings of Jewishness: Boundaries, Varieties, Uncertainties.'' Berkeley: University of California Press, 2001. ISBN 0-520-22693-3

Crossan, John Dominic.

* ''The Historical Jesus: The Life of a Mediterranean Jewish Peasant.'' New York: HarperSanFrancisco, 1993. ISBN 0-06-061629-6

* ''Who Killed Jesus?: exposing the roots of anti-semitism in the Gospel story of the death of Jesus''. San Francisco: HarperSanFrancisco, 1995. ISBN 978-0-06-061671-7

Davenport, Guy; and Urrutia, Benjamin (trans.) ''The Logia of Yeshua: The sayings of Jesus''. Washington, DC: Counterpoint, 1996. ISBN 978-1-887178-70-9

De La Potterie, Ignace. ''The hour of Jesus: The passion and the resurrection of Jesus according to John''. New York: Alba House, 1989. ISBN 978-0-8189-0575-9

Durant, Will. ''Caesar and Christ.'' New York: Simon and Schuster, 1944. ISBN 0-671-11500-6

Ehrman, Bart. ''The Lost Christianities: The Battles for Scripture and the Faiths We Never Knew.'' New York: Oxford University Press, 2003. ISBN 0-19-514183-0

Ehrman, Bart. ''The New Testament: A Historical Introduction to the Early Christian Writings.'' New York: Oxford University Press, 2003. ISBN 0-19-515462-2

Fredriksen, Paula. ''Jesus of Nazareth, King of the Jews: A Jewish Life and the Emergence of Christianity.'' New York: Vintage, 2000. ISBN 0-679-76746-0

Fredriksen, Paula. ''From Jesus to Christ: The origins of the New Testament images of Christ.'' New Haven: Yale University Press, 2000. ISBN 978-0-300-08457-3

Finegan, Jack. ''Handbook of Biblical Chronology'', revised ed. Peabody, MA: Hendrickson Publishers, 1998. ISBN 1-56563-143-9

Fuller, Reginald H., ''The Foundations of New Testament Christology''. New York: Scribners, 1965. ISBN 0-227-17075-X

Meier, John P., ''A Marginal Jew: Rethinking the Historical Jesus'', New York: Anchor Doubleday,

: V. 1, ''The Roots of the Problem and the Person'', 1991. ISBN 0-385-26425-9 : V. 2, ''Mentor, Message, and Miracles'', 1994. ISBN 0-385-46992-6 : V. 3, ''Companions and Competitors'', 2001. ISBN 0-385-46993-4

O'Collins, Gerald. ''Interpreting Jesus.'' "Introducing Catholic theology". London: G. Chapman; Ramsey, NJ: Paulist Press, 1983. ISBN 978-0-8091-2572-2

Pelikan, Jaroslav. ''Jesus Through the Centuries: His Place in the History of Culture.'' New Haven: Yale University Press, 1999. ISBN 0-300-07987-7

Robinson, John A. T. ''Redating the New Testament.'' Eugene, OR: Wipf & Stock, 2001 (original 1977). ISBN 1-57910-527-0.

Sanders, E.P. ''The Historical Figure of Jesus.'' London: Allen Lane Penguin Press, 1993. ISBN 978-0-7139-9059-1

Sanders, E.P. ''Jesus and Judaism.'' Minneapolis: Fortress Press, 1987. ISBN 0-8006-2061-5

Vermes, Géza. ''Jesus in his Jewish Context.'' Minneapolis: Augsburg Fortress, 2003. ISBN 0-8006-3623-6

Vermes, Géza. ''Jesus the Jew: A Historian's Reading of the Gospels.'' Minneapolis: Augsburg Fortress, 1981. ISBN 0-8006-1443-7

Vermes, Géza. ''The Religion of Jesus the Jew.'' Minneapolis: Augsburg Fortress, 1993. ISBN 0-8006-2797-0

Wilson, A.N. ''Jesus.'' London: Pimlico, 2003. ISBN 0-7126-0697-1

Wright, N.T. ''Jesus and the Victory of God.'' Minneapolis: Augsburg Fortress, 1997. ISBN 0-8006-2682-6

Wright, N.T. ''The Resurrection of the Son of God: Christian Origins and the Question of God.'' Minneapolis: Augsburg Fortress, 2003. ISBN 0-8006-2679-6

External links

Complete Sayings of Jesus Christ In Parallel Latin & English

"Jesus Christ." Encyclopædia Britannica. 2009. Encyclopædia Britannica Online. 12 Nov. 2009

''From Jesus to Christ: The First Christians'' — documentary about Jesus' life and the early Church.

The Jewish Roman World of Jesus

Category:0s BC births Category:1st-century deaths Category:1st-century executions Category:Apocalypticists Category:Carpenters Category:Christian mythology Category:Christian religious leaders Category:Creator gods Category:Deified people Category:Founders of religions Category:God in Christianity Category:Islamic mythology Category:Jewish Messiah claimants Category:Life-death-rebirth gods Category:Messianism Category:New Testament people Category:People executed by crucifixion Category:People executed by the Roman Empire Category:People from Bethlehem Category:People from Nazareth Category:Prophets in Christianity Category:Prophets of Islam Category:Roman era Jews Category:Savior gods Category:Self-declared messiahs Category:Rabbis of the Land of Israel

ace:Isa af:Jesus van Nasaret als:Jesus Christus am:ኢየሱስ ang:Iesus ab:Иесуа Қьырста ar:يسوع an:Chesús de Nazaret arc:ܝܫܘܥ ast:Xesús az:İsa bm:Yesu Krista bn:যিশু zh-min-nan:Iâ-so͘ ba:Ғайса be:Ісус Хрыстос be-x-old:Ісус Хрыстос bcl:Hesukristo bi:Jisas Kraes bo:ཡེ་ཤུ། bs:Isus br:Jezuz Nazaret bg:Исус Христос bxr:Иисус Христос ca:Jesús de Natzaret cv:Иисус Христос ceb:Jesus cs:Ježíš Kristus cbk-zam:Jesus ny:Yesu Kristu tum:Yesu Khristu co:Gesù Cristu cy:Iesu da:Jesus pdc:Yeesus Grischdus de:Jesus von Nazaret dv:އީސާގެފާނު nv:Doodaatsaahii (Jíísas) dsb:Jezus Kristus et:Jeesus el:Ιησούς Χριστός eml:Gesü es:Jesús de Nazaret eo:Jesuo Kristo ext:Jesucristu eu:Jesus Nazaretekoa ee:Yesu fa:عیسی hif:Jesus fo:Jesus fr:Jésus de Nazareth fy:Jezus Kristus fur:Jesus ga:Íosa Críost gd:Ìosa Chrìosd gl:Xesús de Nazareth gan:耶穌 got:𐌹𐌴𐍃𐌿𐍃 𐍇𐍂𐌹𐍃𐍄𐌿𐍃/Iesus Xristus hak:Yâ-sû ko:예수 ha:Isa Almasihu hy:Հիսուս hi:ईसा मसीह hsb:Jězus hr:Isus ig:Jisọs Kraịst ilo:Jesus id:Yesus ia:Jesus Christo iu:ᐱᐅᓕᑦᓯᔨ/piulitsiji os:Йесо Чырысти xh:UYesu Kristu is:Jesús it:Gesù he:ישו jv:Yesus Kristus kl:Jiisusi-Kristus kn:ಯೇಸು ಕ್ರಿಸ್ತ ka:იესო ქრისტე kk:Иса Мәсіх kw:Yesu Krist rw:Yezu Kirisitu rn:Yezu Kirisitu sw:Yesu kv:Исус Кристос kg:Yesu ht:Jezi ku:Îsa lad:Yeshu lbe:Эса идавс lo:ພະເຍຊູ la:Iesus lv:Jēzus Kristus lb:Jesus vun Nazaret lt:Jėzus Kristus lij:Gesû Cristo li:Zjezus Christus jbo:iesus lg:Jesu Kristo lmo:Gesü de Nazaret hu:Jézus mk:Исус Христос mg:Jesoa ml:യേശു mt:Ġesù mi:Ihu Karaiti mr:येशू ख्रिस्त arz:يسوع ms:Yesus Kristus cdo:Ià-sŭ mwl:Jasus mn:Есүс Христ my:ခရစ်တော်၊ ယေရှု nah:Yeshua Christós na:Jesu Kristo fj:Jisu Karisito nl:Jezus (traditioneel-christelijk) nds-nl:Jezus Christus ja:イエス・キリスト nap:Gèsù pih:Jesus no:Jesus Kristus nn:Jesus nrm:Jésus-Chrît oc:Jèsus mhr:Исус Христос uz:Iso Masih pa:ਈਸਾ ਮਸੀਹ pnb:یسوع pap:Hesus ps:عیسی pms:Gesù ëd Nàsaret tpi:Jisas nds:Jesus Christus pl:Jezus Chrystus pt:Jesus ty:Iesu Mesia ksh:Jesus Christus ro:Isus din Nazaret rm:Jesus da Nazaret qu:Jesus rue:Ісус Хрістос ru:Иисус Христос sah:Исус sm:Iesu Keriso sc:Gesùs sco:Jesus Christ sq:Jezusi scn:Gesù Cristu si:ජේසුස් තුමා simple:Jesus ss:Bukhristu sk:Ježiš Kristus cu:Їисъ Хрїстъ sl:Jezus Kristus szl:Jezus Kristus so:Ciise srn:Jesus Christus sr:Исус sh:Isus fi:Jeesus sv:Jesus tl:Hesus ta:இயேசு கிறித்து kab:Ɛisa tt:Ğaysa te:యేసు th:พระเยซู tg:Исо to:Sīsū Kalaisi tr:İsa tk:Isa Pygamber tw:Yesu Kristo uk:Ісус Христос ur:عیسیٰ علیہ السلام ug:ئەيسا مەسىھ za:Yesu vec:Jesu vi:Giê-su fiu-vro:Jeesus vls:Jezus van Nazareth war:Hesus wo:Yéesu-kristaa wuu:耶稣 yi:יעזוס yo:Jésù zh-yue:耶穌 bat-smg:Jiezos Krėstos zh:耶稣

Coordinates	56°09′″N40°25′″N
Name	The Books
Background	group_or_band
Origin	New York City, New York, United States
Genre	Folktronica, experimental, sound collage
Formed	2000
Years active	2000–present
Label	Tomlab, Temporary Residence Limited
Website	www.thebooksmusic.com
Current members	Nick ZammutoPaul de Jong
Past members	}}

The Books are an American duo, formed in New York City in 1999, consisting of guitarist and vocalist Nick Zammuto and cellist Paul de Jong. Their releases typically incorporate samples of obscure sounds and speech. They have released three critically acclaimed albums on the German label Tomlab, and recently released their fourth studio album, ''The Way Out'', on Temporary Residence Limited.

History

1999–2002: ''Thought for Food''

Zammuto and de Jong first met in New York City in 1999 as they shared the same apartment building. De Jong invited Zammuto to dinner at his apartment, where he played him some of his collection of audio and video samples, including a Shooby Taylor record. Zammuto said of their meeting that "we both kind of knew at that moment that we listened (to music) in interesting ways and had similar approaches to music." Soon after, they began playing what they considered to be pop music, in comparison to their own works, under the name ''The Books''.

In 2000, The Books started work on what would become their début album ''Thought for Food''. Zammuto and de Jong moved locations constantly during this time, recording in New York, Los Angeles, Boston, and finally in the basement of a hostel in North Carolina where Zammuto worked for a while after hiking the Appalachian Trail.

''Thought for Food'' was released on October 22^nd, 2002. Praised by critics for its distinctive sound, it featured extensive sampling from obscure sources coupled with mostly acoustic instrumentation.

2002–2003: ''The Lemon of Pink''

Shortly after the release of ''Thought for Food'', the band relocated to North Adams, Massachusetts, near where Zammuto had graduated from Williams College in 1999, studying chemistry and visual arts. Zammuto and de Jong began the recording of ''The Lemon of Pink'' around this time. Anne Doerner, a guest vocalist on the album, said the process was much more arduous than the recording of ''Thought for Food'', with Zammuto working on the album for five straight months.

''The Lemon of Pink'' was released to critical acclaim on October 7^th, 2003. It is similar in style to ''Thought for Food'', but oriented more around vocals performed mostly by Anne Doerner.

2003–2006: ''Lost and Safe'', ''Music for a French Elevator'', ''Prefuse 73 Reads The Books''

In 2004, the French Ministry of Culture asked The Books to compose music for a new elevator in their building. The Books released a Mini CD of this work in 2006, under the name ''Music for a French Elevator and Other Short Format Oddities by the Books''.

On April 5, 2005, The Books released their third studio album, ''Lost and Safe''. Zammuto has a greater vocal presence in this album, and the album was criticized for this change of sound. Aside from this, ''Lost and Safe'' was well received by critics. Throughout early 2005, The Books collobarated with the electronica artist Prefuse 73. The Books appear on his album Surrounded by Silence ("Pagina Dos"), and the E.P. ''Prefuse 73 Reads the Books E.P.'' collects remixes of material sourced from The Books' albums.

Before starting a three-month tour of North America in April 2006, The Books had played only one concert, in October 2003 at a festival in Chicago, Illinois. Zammuto has expressed apprehensiveness towards touring, but says it is necessary to make a living, given the financial strain he's put under due to people downloading The Books' music via file-sharing.

2006–present: Break, ''The Way Out''

Following the release of ''Music for a French Elevator'', the band took a break from recording to tend to their new families, tour in support of their albums, and pursue some of their own projects, which included Zammuto scoring a feature documentary about the Biosphere 2.

In 2007, The Books released ''Play All'', a DVD of thirteen music videos and three previously unreleased tracks. The ''Play All'' videos are composed of found footage transformed into a collage that matches their music. The Books often screen these videos during their live performances.

The Books toured heavily between 2005 and 2007, including two tours in Europe and two Canadian shows. In early 2009 The Books covered the Nick Drake song "Cello Song" in collaboration with José González for the Red Hot Organization's ''Dark Was the Night'' fund-raising album.

The Books began working on ''The Way Out'' in late 2008. Zammuto spoke of the album's New Age themes in an interview in April 2009, saying they took samples from self-help and hypnotherapy cassettes. When asked to describe the album, Zammuto said "You're getting verrry sleepy." On April 5, 2010, the duo announced that ''The Way Out'' would be released through Temporary Residence Limited in July. On April 27 Pitchfork Media began streaming the track "Beautiful People", which Zammuto described as "a three part christian harmony mixed with a sort of euro-disco-trash beat, an orchestra’s worth of sampled brass and lyrics about the twelfth root of two (my favorite irrational number), trigonometry and tangrams". The album was released on July 20.

The Books played the ATP New York 2010 music festival in Monticello, New York, in September 2010 and are currently touring North American tour with the Black Heart Procession. The band have been chosen by Portishead & ATP to perform at the ATP I'll Be Your Mirror festival that they will curate in July 2011 at London's Alexandra Palace.

Musical style

The Books are commonly cited by critics to be of a genre of their own,. Zammuto has described it as as collage music. Although they have said that their influences include Nirvana, David Bowie, Roxy Music as well as new wave and classical music, these do not show prominently in their music, though Zammuto was directly influenced by electronic musicians Squarepusher, Aphex Twin and Boards of Canada. The Books' music usually consists of acoustic instrumentation of folk melodies usually played on guitar, cello, banjo and more, combined with a diverse range of samples obtained from cassettes found in thrift stores, which are digitally processed and edited. They also rarely use a drum kit in recordings and performances, instead favouring inanimate objects like children's toys and filing cabinets, which are sampled and looped. Some observers contend that their music is aleatoric, but Zammuto has disagreed, saying the music is very tightly controlled.

Discography

Studio albums

''Thought for Food'' (2002)

''The Lemon of Pink'' (2003)

''Lost and Safe'' (2005)

''Music for a French Elevator and Other Short Format Oddities by the Books'' (EP, 2006)

''The Way Out'' (2010)

DVDs

''Play All'' (2007)

References

External links

Interview with The Books

Category:Musical groups from Massachusetts Category:Folktronica Category:American people of Dutch descent

de:The Books fr:The Books

Coordinates	56°09′″N40°25′″N
name	Torah Bright
birth date	December 27, 1986
birth place	Cooma, New South Wales, Australia
sport	Snowboarding
country
height
medaltemplates	}}

}}

Torah Jane Bright (born December 27, 1986, Cooma, New South Wales) is an Australian snowboarder. She turned pro at age 14 and finished fifth in snowboarding at the 2006 Winter Olympics in Torino, Italy. She lives and trains in the area of Salt Lake City, Utah, USA. She won gold in the 2010 Winter Olympics in the halfpipe.

Personal life

Born to parents Peter and Marion Bright, Bright is the fourth of five siblings. Her parents named her Torah after Marion Bright learned the word meant “bearer of great message” in addition to referring to the Five books of Moses. She grew up in Cooma, New South Wales, and attended Cooma North Primary School at the base of the Snowy Mountains, and initially started out as a downhill ski racer. Bright is married to American snowboarder Jake Welch, and got married in Salt Lake City, USA June 2010.

Bright uses a goofy stance and is coached by brother Ben. Older sister Rowena competed in the 2002 Salt Lake City Olympics.

Bright is a member of The Church of Jesus Christ of Latter-day Saints. "For me it's just a way of life – I don't drink, smoke, drink tea or coffee, or have sex before marriage. I've never drunk or smoked but I'll go out to dance and stay up late and then drive home at the end of the night."

Career

Bright finished 30th overall at the 2005 World Championships in Whistler, Canada and was runner up for the World Cup title during the 2003–04 season.

Bright entered only two World Cup events during the 2004–05 season, both in February at the 2006 Winter Olympic venue of Bardonecchia. She placed third in both events, qualifying for the Australian Olympic team.

In 2006, Bright earned a silver medal at the Winter X Games in Aspen, Colorado. She returned the following year, winning the gold medal in the women's superpipe event. She is the first Australian snowboarder to ever win gold at the Winter X Games (11), beating Winter Olympic medalists Gretchen Bleiler and Hannah Teter.

In 2007, Bright took first at the Nissan X-Trail Nippon Open in the women's halfpipe, giving her back-to-back wins in two consecutive competitions. At the 2007 World Super Pipe Championships in Park City, Utah, Bright won first place, beating 2002 Olympic gold medalist Kelly Clark. In late 2007, she made the podium for both events in the Roxy Chicken Jam, the final event in the TTR (Ticket to Ride) Snowboard Tour, where she became the 2007 TTR world champion.

In 2010, at the Winter Olympics at Vancouver, Bright was chosen to carry the flag for Australia at the opening ceremonies, and qualified for the number one spot for the final of the Women's half-pipe, despite suffering two concussions beforehand in training. Crashing out in her first run in the final, Bright was the first competitor to make a second run. With a successful second run, she posted a score of 45.0, which remained the highest score through the field's second run. Bright became the fourth Australian to win a Winter Olympics Gold medal.

Sponsorships

Bright has a head-to-toe sponsorship with Roxy, the female-specific brand of Action-sports company Quiksilver. For the 2008–2009 season, in 2008, she worked to expand her career into design, working on a new addition to the Roxy's women's line, dubbed the "Bright Series", which includes her snowboard, the Roxy Eminence. Her other sponsors include Boost Mobile.

Competition Results

2010

1st – Halfpipe – Winter Olympics (2010 Winter Olympics)

2009

1st – Superpipe – Toyota Championship (Winter Dew Tour)

1st – Superpipe – EXPN Winter X games 13 (Aspen, Colorado)

2008

2nd – TTR World Snowboard Tour 07/08

1st – Superpipe – World Superpipe Championships – Park City, UT.

2nd – Superpipe – EXPN Winter X Games 12 (Aspen)

1st – Superpipe – Nippon Open Japan

1st – Superpipe – Burton US Open, Vermont

Burton Global Open Champion

2007

Burton Global Open Champion

TTR World Snowboard Tour Champion 06/07

1st – Halfpipe – Burton New Zealand Open

4th – Slopestyle – Burton New Zealand Open

2nd – Halfpipe – Roxy Chicken Jam (USA)

3rd – Slopestyle – Roxy Chicken Jam (USA)

2nd – Slopestyle – Burton US Open

3rd – Halfpipe – Burton US Open

1st – Superpipe – World Superpipe Championships

1st – Halfpipe – X-Trail Nippon Open

1st – Halfpipe – EXPN Winter X Games 11

2006

1st – Halfpipe – US Open

1st – Superpipe – World Superpipe Championships Park City, Utah.

1st – Vans Cup

2005

1st – Arctic Challenge, Tromsø, Norway

2nd – US Open

1st – Nippon Open

3rd – FIS World Cup

3rd – Slopestyle – Roxy Chicken Jam (USA)

30th - 2005 World Championships in Whistler, Canada

2004

1st – Half Pipe – FIS World Cup, Turin

2nd – World Cup, Whistler, British Columbia

2nd – FIS World Cup, Juetsu, Japan

3rd – FIS World Cup, Sapporo, Japan

2nd – Roxy pro, Les Arc, France

2003

Runner Up for the World Cup Title - 2003–04 season

References

External links

Religion gives Olympian Bright a boost

Torah Bright wins Women's Halfpipe at 2010 Winter Olympics

Category:1986 births Category:Living people Category:People from New South Wales Category:Australian snowboarders Category:Olympic snowboarders of Australia Category:Snowboarders at the 2006 Winter Olympics Category:Snowboarders at the 2010 Winter Olympics Category:Australian Latter Day Saints Category:X-Games athletes Category:Olympic gold medalists for Australia Category:Olympic medalists in snowboarding

de:Torah Bright fr:Torah Bright lt:Torah Bright nl:Torah Bright ja:トーラ・ブライト no:Torah Bright pl:Torah Bright ru:Брайт, Тора sco:Torah Bright fi:Torah Bright sv:Torah Bright uk:Тора Брайт

Coordinates	56°09′″N40°25′″N
name	Cory Booker
order	36th Mayor of Newark, New Jersey
term start	July 1, 2006
predecessor	Sharpe James
order2	Central Ward Council Member of the Newark City Council
term start2	1998
term end2	2002
birth date	April 27, 1969
birth place	Washington, D.C.
party	Democratic Party
alma mater	Yale Law School (J.D.)Oxford University (B.A.)Stanford University (M.A.)Stanford University (B.A.)
profession	Mayor, Newark, New Jersey
website	www.corybooker.com
footnotes	}}

Cory Anthony Booker (born April 27, 1969) is the Mayor of Newark, New Jersey. He is a member of the Democratic Party. Booker is a former Newark City Councilman. Booker was elected Mayor in 2006, becoming the 36th mayor of Newark and the third African-American mayor of that city.

Background

The son of African-American parents (Cary and Carolyn Booker were among the first African-American executives at IBM), Booker was born in Washington, D.C., and grew up in the predominantly white, affluent town of Harrington Park in Bergen County, New Jersey. He is an alumnus of Northern Valley Regional High School at Old Tappan, where he was a 1986 ''USA Today'' All-American football player. Following graduation, Booker traveled west to study at Stanford University and earned a B.A. in political science in 1991 as well as an M.A. in sociology the following year. He played varsity football — he made the All–Pacific Ten Academic team — and was elected to the Associated Students of Stanford University (ASSU) council of (four) presidents. In addition, he ran The Bridge, a student-run crisis hotline and organized help for youth in East Palo Alto, from Stanford students. While at Stanford, Booker also became good friends with Rachel Maddow.

After Stanford, Booker earned a Rhodes Scholarship and studied at The Queen's College, Oxford, where he was awarded an honours degree in modern history in 1994. While at Oxford, he became friends with Rabbi Shmuley Boteach and became President of the L'Chaim Society, the local chapter of Chabad, and brought together a diverse community there.

Booker obtained a J.D. in 1997 from Yale Law School, where he started and operated free legal clinics for low-income residents of New Haven. He was also a Big Brother, and was active in the Black Law Students Association. Booker lived in Newark during his final year at Yale and following graduation served as Staff Attorney for the Urban Justice Center in New York and Program Coordinator of the Newark Youth Project.

From 1998 to 2006, he lived in Brick Towers, a troubled housing complex in Newark's Central Ward. Booker organized tenants to fight for improved conditions. In November 2006, as one of the last remaining tenants in Brick Towers, Booker left his apartment for the top unit in a three-story rental on Hawthorne Avenue in Newark's South Ward, an area described as "a drug-and gang-plagued neighborhood of boarded-up houses and empty lots." Brick Towers has since been demolished and a new mixed-income development will be built there in 2010.

Booker received an honorary ''Doctor of Humane Letters'' (''honoris causa'') degree in May 2009 from Newark-based New Jersey Institute of Technology after serving almost 3 years as mayor for 'his outstanding career in public service as mayor of the City of Newark'. He also received an honorary ''Doctor of Humane Letters'' (''honoris causa'') degree in December 2010 from New York-based Yeshiva University for 'his bold vision for Newark and setting a national standard for urban transformation'. Mayor Booker received an honorary ''Doctor of Laws'' degree in June 2011 from Williams College for the urban transformation of New Jersey's largest city, Newark. He was also the 2011 Williams College Commencement speaker.

Central Ward Council Member

In 1998, Booker won an upset victory, beating four-term incumbent George Branch to get elected to the Newark Municipal Council, a council known for serving the Central Ward Community and for hard-fought elections.

Once on the Council, Booker proved to be an unconventional public official. In 1999, he went on a 10-day hunger strike, living in a tent in front of one of Newark's public housing projects (Garden Spires), to protest open-air drug dealing and the associated violence. While serving as Councilman, he spent five months living in a motor home, parking "near the most notorious drug corners" to draw attention to the situation. He proposed a variety of Council initiatives that impacted housing, young people, law and order and the efficiency and transparency of City Hall, but was regularly rebuffed by a resistant Municipal Council and often outvoted 8–1. While on the Council, Booker became an outspoken advocate of education reform.

2002 Mayoral run

In 2002, rather than run for re-election as Councilman, Booker decided to run for Mayor of Newark. This pitted him against longtime mayor Sharpe James. In this campaign and the next, James' supporters questioned Booker's suburban background, calling him a carpetbagger who was "not black enough" to understand the city. Booker was defeated, 53 percent to 47 percent.

After concluding his service as Central Ward Councilman, Booker in 2002 founded Newark Now, a grassroots non-profit organization that connects Newarkers to useful resources and services in order to help transform their communities. In addition, Booker also became a partner at the West Orange, law firm Booker, Rabinowitz, Trenk, Tully, Lubetkin, DiPasquale and Webster, and a senior fellow at Rutgers University's Edward J. Bloustein School of Planning and Public Policy. Booker is currently a member of the Board of Trustees at Teachers College, Columbia University, and was formerly a member of the Executive Committee at Yale Law School and the Board of Trustees at Stanford University.

2006 Mayoral run

As expected, Cory Booker announced on February 11, 2006, that he would again run for mayor, an intention he had made clear after his loss in 2002.

On March 6, 2006, Deputy Mayor (and State Senator) Ronald Rice entered the race, adding "that Mayor James had encouraged him to run but noted that if the mayor decided to join the race, his candidacy could change." On March 27, 2006, James announced that he would not seek a sixth term, preferring to focus on his seat in the New Jersey Senate.

Rice ran a campaign attacking Booker for raising over $6 million for the race. Booker's campaign outspent Rice's 25 to 1. Booker tried to identify Rice as a "political crony" of former mayor Sharpe James, to whom Booker lost in 2002.

On Election Day, May 9, 2006, Newark's nonpartisan election took place. This time Booker won with 72 percent of the vote, soundly defeating Rice. Booker's entire slate of City Council candidates, known as the "Booker Team," swept the Council elections, giving Booker firm leadership of the city's government.

Before taking office as mayor, Booker sued Sharpe James’ administration in order to terminate cut-rate land deals favoring two redevelopment agencies. Each organization had recently been created by the Municipal Council and listed Sharpe James as a member of its advisory board. The Municipal Council claimed that these low prices were necessary to promote development in Newark's blighted neighborhoods; however, Booker argued that the state’s “pay-to-play” laws had been violated and would furthermore cost the city more than $15 million in lost revenue if these land deals were approved at the next council meeting. Specifically, Booker referenced a case on Broad and South streets – a piece of land that would generate $87,000 under the proposed land deals yet was valued at $3.7 million under current market rates. On June 20, 2006, Superior Court Judge Patricia Costello ruled in favor of Booker, stating that his attorneys had "made a persuasive argument that campaign contributors were given discounted land deals."

In late June 2006, before Booker took office, New Jersey investigators foiled a plot, led by Bloods gang leaders inside four New Jersey state prisons, to assassinate Booker. The plot was led by New Jersey Bloods gang leader Lester Alford, an inmate in East Jersey State Prison in Woodbridge Township, New Jersey. The plan called for prisoners in four New Jersey state prisons to riot and then for Bloods gang members on the outside to assassinate Booker simultaneously. The threats against Booker were believed to be in response to Booker's campaign promises to increase the number of police on the streets and take a harder line on crime.

2010 Election

Mayor Cory Booker defeated his opponents in a nonpartisan election on May 11, 2010. The final results were Cory A. Booker 21,397 votes; Clifford J. Minor 12,924 votes; Yvonne Garrett Moore 1,629 votes; Mirna L. White 415 votes.

Mayoral administration

Booker assumed office as mayor of Newark on July 1, 2006, and is only the third person to govern the city since 1970. After his first week in office, Booker announced a 100-day plan to implement reforms in Newark. Some of the proposed changes included: adding police officers, ending background checks for many city jobs, an effort to help former offenders find employment in the city, refurbishing police stations, improving city services, and expanding summer youth programs.

On October 16, 2006, Booker formally introduced his administration's first adopted Newark City Budget. The approved $697.1 million budget resulted in an 8.3% increase in the city's property tax, which is one of the largest property tax increases in the city's history. The budget also increased the number of city employees from 3,968 to 4,197. These increases were cited as necessary to fix the structural financial deficit and secure a solid foundation for Newark’s future. Booker pledged to not increase taxes the following year, a promise he kept – the City of Newark has not raised taxes in over two years. His administration has also since reduced the size of government with a 2009 Budget proposal containing 3935 city employees. In addition, the City of Newark has for the last two consecutive years received the GFOA’s Distinguished Budget Presentation Award, reflective of the Booker Administration’s continued commitment to an honest, transparent budgeting process ending decades of neglect and setting a foundation to balance the city’s finances.

One of the mayor's first priorities was to reduce the city's crime rate. Booker appointed Garry McCarthy, former Deputy Commissioner of Operations of the New York City Police Department, as the director of the Newark Police Department. Public safety in Newark has been overhauled under Director McCarthy’s lead. A new Central Narcotics Division was created as well as a Fugitive Apprehension Unit, which has been responsible for the capture of 11 out of 12 Most Wanted Felons in Newark. In addition, major technological advances have been made to crime-fighting initiatives such as citywide camera and gunshot detection systems. Community-oriented and privately funded programs such as the Crime Stoppers and Gun Stoppers anonymous tip lines have made an important impact in crime prevention and apprehension of criminals in Newark. Crime reduction has been such a central concern to the Booker Administration that Booker, along with his security team, was known to personally patrol the streets of Newark until times as late as 4 a.m. early in his first term.

Crime has dropped significantly in the city of Newark, which currently leads the nation in violent crime reduction. From 2006 to 2008, crime dropped by the following percentages: murders 36%, shooting incidents 41%, rapes 30%, and auto thefts 26%. In 2008, Newark had its lowest murder rate since 1959. Despite the success indicated by these statistics, as the global economic recession set in, robberies rose 27% in 2008 and another 10% through late June 2009. As of July 26, 2009, murders are down 42% overall, rapes are down 41% overall and robberies are down 12% since 2008.

The month of March in 2010 marked Newark’s first murder-free month in over 44 years. As of April 1, 2010, the murder rate in Newark was the second best since 1941 and crime rates for aggravated assaults, robberies, carjacking, and shootings were also down for the first quarter compared to 2009.

In addition to lowering crime, Booker has both doubled the amount of affordable housing under development and quadrupled the amount under predevelopment. Booker has slashed the city budget deficit from $180 million to $73 million.

Despite criticisms, Booker has also raised the salaries of many city workers. Most recently, however, the Booker Administration and the City of Newark imposed one-day-a-month furloughs for all non-uniformed employees from July through December 2010, as well as two-percent pay cuts for managers and directors currently earning more than $100,000 a year. Citing the reason for the pay cuts, Booker noted, “In 2006, we took over a city in financial crisis. We have made significant steps to address our financial future and decided that we would not balance the budget on the backs of our residents.” Booker has reduced his own salary twice since taking office, voluntarily reducing his salary by 8% early in his first year as mayor. None of Booker’s senior managers have received pay increases since taking office.

Mayor Booker’s leadership has attracted approximately $100 million in private philanthropy to the City of Newark and a variety of nonprofits and public/private partnerships have been created and used to better the lives of Newark residents. In April 2008, the Newark Charter School Fund was established to provide grants in support of Newark’s charter schools to support a successful public school system in Newark. The City of Newark also works with GreenSpaces, which has committed $40 million toward the largest park expansion initiative in over a century with a total of twenty-one park construction and rehabilitation projects scheduled for completion in every ward by the end of 2010. To support the Newark Police Department, the Newark Police Foundation was established in 2006 and provides funding and other services to the Police Department which has had a significant impact on the NPD’s ability to pay for necessary resources that would otherwise not be readily funded through the department’s budget.

In 2009, after President Barack Obama became president of the United States, Booker was offered the chance to head the new White House Office of Urban Affairs Policy; Booker turned the offer down citing a commitment to Newark.

In an effort to make government more accessible, Booker's administration has held regular open office hours during which city residents can meet personally with the Mayor to discuss their concerns.

Booker was honored in October 2009 by the Brady Center to Prevent Gun Violence with the Sarah Brady Visionary Award for his work in reducing gun violence.

Booker made news when on December 31, 2010, a constituent used Twitter to ask the mayor to send someone to her father's house to shovel his driveway because her father, who was 65 years old, was going to attempt to do it himself. Booker responded by tweeting; "I will do it myself; where does he live?" Other people volunteered, including one person who offered his help on Twitter and 20 minutes later the mayor and some volunteers showed up and shoveled the man's driveway. In 2010, Samepoint released a study that measured the social media influence of mayors around the country, and ranking the top 100 most social mayors. San Francisco's Mayor Gavin Newsom was named the Most Social Mayor in America according to the Samepoint study. Newark, New Jersey Cory Booker was the second most social mayor, according to the Samepoint study.

Booker is a member of the Mayors Against Illegal Guns Coalition, a bi-partisan group with a stated goal of "making the public safer by getting illegal guns off the streets." The Coalition is co-chaired by Boston mayor Thomas Menino and New York City mayor Michael Bloomberg.

Booker delivered the commencement address at Pitzer College in Claremont, California, on May 15, 2010. In his address, he implored graduates to "just be you" and related several anecdotes about his own education and career, including one pertaining to a chance meeting on a plane with a woman and her children. At the end of the flight, he exchanged phone numbers with the woman, who contacted him during his first mayoral campaign, becoming a donor. One of her children became a campaign worker, fifteen years after the flight. His speech was enthusiastically received and he received a standing ovation.

Two days later Booker also delivered the commencement address at Columbia University's Teachers College in New York City on May 17, 2010, and at Suffolk University Law School a week later in Boston on May 23, 2010.

Mayor Booker delivered the commencement address to New York Law School graduates on May 13, 2011 at Avery Fisher Hall at Lincoln Center.

He was among the finalists for the 2010 World Mayor prize, ultimately placing seventh.

Booker sits on the board of advisors of the political action committee Democrats for Education Reform.

Senior Cabinet

His senior cabinet consists of the following members: Modia Butler, Chief of Staff to the Mayor;

Anthony Santiago, Deputy Chief of Staff;

Margarita Muñiz, Deputy Mayor for Neighborhood Engagement;

Anne Torres, Office of Communications Acting Director;

David Giordano, Senior Advisor to the Mayor;

Hon. Julien X. Neals, Esq., Business Administrator;

Michael E. Greene, Esq., Assistant Business Administrator;

Adam Cruz, Assistant Business Administrator;

Kecia Daniels, Personnel Director;

Keith Isaac, Emergency Management Director;

Darlene Noble, Affirmative Action Manager;

Nelida Valentin, Newark Works Newark's One-Stop Operator Director;

Michele Ralph-Rawls, Staff Operations Director

Claudia Granados, Advisor to the Mayor on Labor Relations;

Stefan Pryor, Director & Deputy Mayor for Housing Economic Development;

Conan O'Brien "feud"

On September 23, 2009, on ''The Tonight Show'' host Conan O'Brien made the following joke: "The mayor of Newark wants to set up a citywide program to improve residents' health. The health care program would consist of a bus ticket out of Newark." Booker responded in a satire YouTube video telling Conan O'Brien to apologize, and that Conan is banned from ever entering Newark Liberty International Airport by putting him on the "No fly list." The video was made in humor. Conan responded by further making fun of Newark saying the only way he could get to Newark now would be like everyone else, "through a series of poor decisions." He also called out Cory Booker to come on the show to air out their grievances. Booker subsequently banned Conan from the state of New Jersey as well as all the sister cities of Newark on another satire video. In response, Conan read a letter on air from Elizabeth, NJ, Mayor Chris Bollwage, declaring that he will temporarily rename Terminal A of Newark Liberty (which lies in Elizabeth) the Conan O'Brien Terminal. Conan did a skit in which he complimented all the cities around Newark and said he had created a "geographic toilet seat" around Newark. The mayors of Bayonne, East Orange, Kearny, Jersey City, and Elizabeth have publicly sided with Conan O'Brien. He ended this by saying, "Your move, Mayor Booker." The feud was unofficially ended when Secretary of State Hillary Clinton called for it to end during a prepared comedy bit, telling Booker to chalk it up to Conan's head injury suffered less than two weeks earlier. Mayor Cory Booker appeared as Conan's first guest on ''The Tonight Show'' on Friday October 16, 2009, and assured viewers that the feud was over and that he was actually a big fan of Conan O'Brien. They settled their feud with a deal that every time Conan made a joke about Newark, Conan would put $500 in the Newark jar, and the money would be donated to the City of Newark. Conan then made the following joke, "You can trust that this jar is safe because it is not in Newark," after which Conan placed the first $500 in the jar. Conan then made a $50,000 donation to the Newark Now charity, which was matched by NBC Universal, totaling $100,000.

See also

List of mayors of Newark, New Jersey

References

External links

for Speaking Engagements

The Next Wave of Urban Reform, ''City Journal,'' Fall 2010

2007 ''City Journal'' article on Booker and Newark

Official Mayor Site

Cory Booker Official Campaign Site

CityMayors profile

School Choice and Government Reform: Pillars of an Urban Renaissance by Cory Booker

The Downwardly Mobile Cory Booker at archive.org

Newark Now website

Official web site for Street Fight

PBS's series P.O.V.'s web site for Street Fight

Wall Street Journal interview

Article in Salon.com about the harsh 2002 race for Mayor

New York Metro piece on Booker entitled "The New Natural"

Interview with Cory Booker ''The Brian Lehrer Show'' WNYC February 24, 2006

Huffington Post">Cory Booker's posts at Huffington Post

"100 To Watch: Cory A. Booker" ''Democratic Leadership Council''

"Cory Booker, Jerome Champagne, World Championship Dominos" June 20, 2006 ''The Conversation'' WNYC

"NPR Morning Edition: Newark Mayor: New Black Leaders Must Innovate 08/08/2006"

"NPR All Things Considered: Leading Newark, One of America's Deadly Cities, 2006-12-19" features an interview with Booker

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