Moses (, Modern ''Moshe'' Tiberian ''Mōšéh'' ISO 259-3 ''Moše''; Greek: ''Mōüsēs''; Arabic: '''') was, according to the Hebrew Bible and Qur'an, a religious leader, lawgiver and prophet, to whom the authorship of the Torah is traditionally attributed. Also called ''Moshe Rabbenu'' in Hebrew (, Lit. "Moses our Teacher/Rabbi"), he is the most important prophet in Judaism, and is also considered an important prophet in Christianity and Islam, as well as a number of other faiths. The existence of Moses as well as the veracity of the Exodus story is disputed amongst archaeologists and Egyptologists, with experts in the field of biblical criticism citing logical inconsistencies, new archaeological evidence, historical evidence, and related origin myths in Canaanite culture. Other historians maintain that the biographical details, and Egyptian background, attributed to Moses imply the existence of a historical political and religious leader who was involved in the consolidation of the Hebrew tribes in Canaan towards the end of the Bronze Age.

According to the Book of Exodus, Moses was born in a time when his people, the Children of Israel, were increasing in number and the Egyptian Pharaoh was worried that they might help Egypt's enemies. Moses' Hebrew mother, Jochebed, hides him when the Pharaoh ordered all newborn Hebrew boys to be killed, and the child is adopted as a foundling by the Egyptian royal family. After killing an Egyptian slave-master, Moses flees across the Red Sea to Midian where he has his encounter with the God of Israel in the form of the "burning bush". God sends Moses to request the release of the Israelites. After the Ten Plagues, Moses leads the Exodus of the Israelites out of Egypt and across the Red Sea, after which they base themselves at Mount Sinai, where Moses receives the Ten Commandments. After 40 years of wandering in the desert, Moses dies aged 120, within sight of the Promised Land.

Rabbinical Judaism calculated a lifespan of Moses corresponding to 1391–1271 BCE; Christian tradition has tended to assume an earlier date. The Deuteronomist source of the Hebrew Bible purports that the Book of Deuteronomy is the record of Moses' parting address to his people. The "law of Moses", which was discovered in the Temple during the reign of King Josiah (r. 641–609 BCE), probably corresponds to an early version of the Book of Deuteronomy.

Name

The biblical text explains the name Mošeh משה as a derivation of the root ''mšh'' משה "to draw", in : :"[...] she called his name Moses (משה): and she said, Because I drew him (משיתהו) out of the water." (KJV).

The name is thus suggested to relate to ''drawing out'' in a passive sense, "the one who was drawn out". Those who depart from this tradition derive the name from the same root but in an active sense, "he who draws out", in the sense of "saviour, deliverer". The form of the name as recorded in the Masoretic text is indeed the expected form of the Biblical Hebrew active participle. Josephus argued for an Egyptian etymology, and some scholarly suggestions have followed this in deriving the name from Coptic terms ''mo'' "water" and ''`uses'' "save, deliver", suggesting a meaning "saved from the water".

Another suggestion has connected the name with the Egyptian ''ms'', as found in Tuth-mose and Ra-messes, meaning "born" or "child".

Biblical narrative

In the Hebrew Bible, the narratives of Moses are in Exodus, Leviticus, Numbers and Deuteronomy. According to the Book of Exodus, Moses was a son of Amram, a member of the Levite tribe of Israel descended from Jacob, and his wife, Jochebed. Jochebed (also Yocheved) was kin to Amram's father Kehath (Exodus 6:20). Moses had one older (by seven years) sister, Miriam, and one older (by three years) brother, Aaron. According to Genesis 46:11, Amram's father Kehath immigrated to Egypt with 70 of Jacob's household, making Moses part of the second generation of Israelites born during their time in Egypt.

In the Exodus account, the birth of Moses occurred at a time when an unnamed Egyptian Pharaoh had commanded that all male Hebrew children born be killed by drowning in the river Nile. Jochebed, the wife of the Levite Amram, bore a son and kept him concealed for three months. When she could keep him hidden no longer, rather than deliver him to be killed, she set him adrift on the Nile River in a small craft of bulrushes coated in pitch. Moses' sister Miriam observed the progress of the tiny boat until it reached a place where Pharaoh's daughter (Bithiah, Thermuthis ) was bathing with her handmaidens. It is said that she spotted the baby in the basket and had her handmaiden fetch it for her. Miriam came forward and asked Pharaoh's daughter if she would like a Hebrew woman to nurse the baby. Thereafter, Jochebed was employed as the child's nurse. He grew up and was brought to Pharaoh's daughter and became her son and a younger brother to the future Pharaoh of Egypt. Moses would not be able to become Pharaoh because he was not the 'blood' son of Bithiah, and he was the youngest.

Shepherd in Midian

After Moses had reached adulthood, he went to see how his brethren were faring. Seeing an Egyptian beating a Hebrew, he killed the Egyptian and buried the body in the sand, supposing that no one who knew about the incident would be disposed to talk about it. The next day, seeing two Hebrews quarreling, he endeavored to separate them, whereupon the Hebrew who was wronging the other taunted Moses for slaying the Egyptian. Moses soon discovered from a higher source that the affair was known, and that Pharaoh was likely to put him to death for it; he therefore made his escape over the Sinai Peninsula. In Midian he stopped at a well, where he protected seven shepherdesses from a band of rude shepherds. The shepherdesses' father Hobab adopted him as his son, gave his daughter Zipporah to him in marriage, and made him the superintendent of his herds. There he sojourned forty years, following the occupation of a shepherd, during which time his son Gershom was born. One day, Moses led his flock to Mount Horeb (), usually identified with Mount Sinai — a mountain that was thought in the Middle Ages to be located on the Sinai Peninsula. While tending the flocks of Jethro at Mount Horeb, he saw a burning bush. The bush was not consumed and when Moses turned aside to look more closely at the marvel, God spoke to him from the bush, revealing his name to Moses.

Egypt: the Plagues and the Exodus

God commanded Moses to go to Egypt and deliver his fellow Hebrews from bondage. On the way Moses was nearly killed by God because his son was not circumcised. He was met on the way by his elder brother, Aaron, and gained a hearing with his oppressed kindred after they returned to Egypt, who believed Moses and Aaron after they saw the signs that were performed in the midst of the Israelite assembly. Moses and Aaron went to Pharaoh and told him that the Lord God of Israel wanted Pharaoh to permit the Israelites to celebrate a feast in the wilderness. Pharaoh replied that he did not know their God and would not permit them to go. They gained a second hearing with Pharaoh and changed Moses' rod into a serpent, but Pharaoh's magicians did the same with their rods. Moses and Aaron met Pharaoh at the Nile riverbank, and Moses had Aaron turn the river to blood, but Pharaoh's magicians could do the same. Moses obtained a fourth meeting, and had Aaron bring frogs from the Nile to overrun Egypt, but Pharaoh's magicians were able to do the same thing. Pharaoh asked Moses to remove the frogs and promised to let the Israelites go observe their feast in the wilderness in return. Pharaoh decided against letting the Israelites leave to observe the feast. Eventually Pharaoh let the Hebrews depart after Moses' God sent ten plagues upon the Egyptians. The third and fourth were the plague of gnats and flies. The fifth was diseases on the Egyptians' cattle, oxen, goats, sheep, camels, and horses. The sixth was boils on the skins of Egyptians. Seventh, fiery hail and thunder. The eighth plague was locusts. The ninth plague was total darkness. The tenth plague was the slaying of the Egyptian male first-born children, whereupon such terror seized the Egyptians that they ordered the Hebrews to leave. The events are commemorated as Passover, referring to how the plague "passed over" the houses of the Israelites while smiting the Egyptians.

The crossing of the Red Sea

Moses then led his people eastward, beginning the long journey to Canaan. The procession moved slowly, and found it necessary to encamp three times before passing the Egyptian frontier — some believe at the Great Bitter Lake, while others propose sites as far south as the northern tip of the Red Sea. Meanwhile, Pharaoh had a change of heart, and was in pursuit of them with a large army. Shut in between this army and the sea, the Israelites despaired, but Exodus records that God divided the waters so that they passed safely across on dry ground. There is some contention about this passage, since an earlier incorrect translation of ''Yam Suph'' to Red Sea was later found to have meant Reed Sea. When the Egyptian army attempted to follow, God permitted the waters to return upon them and drown them.

The people then continued to Marsa marching for three days along the wilderness of the Shur without finding water. Then they came to Elim where twelve water springs and 70 Palm trees greeted them. From Elim they set out again and after 45 days they reached the wilderness of Sin between Elim and Sinai.

From there they reached the plain of Rephidim, completing the crossing of the Red Sea.

Mount Sinai and the Ten Commandments

According to the Bible, after crossing the Red Sea and leading the Israelites towards the desert, Moses was summoned by God to Mount Sinai, also referred to as Mount Horeb, the same place where Moses had first talked to the Burning Bush, tended the flocks of Jethro his father-in-law, and later produced water by striking the rock with his staff and directed the battle with the Amalekites.

Moses stayed on the mountain for 40 days and nights, a period in which he received the Ten Commandments directly from God. Moses then descended from the mountain with intent to deliver the commandments to the people, but upon his arrival he saw that the people were involved in the sin of the Golden Calf. In terrible anger, Moses broke the commandment tablets and ordered his own tribe (the Levites) to go through the camp and kill everyone, including family and friends, upon which the Levites killed about 3,000 people. God later commanded Moses to inscribe two other tablets, to replace the ones Moses smashed, so Moses went to the mountain again, for another period of 40 days and nights, and when he returned, the commandments were finally given.

In Jewish tradition, Moses is referred to as "The Lawgiver" for this singular achievement of delivering the Ten Commandments.

The years in the wilderness

When the people arrived at Marah, the water was bitter, causing the people to murmur against Moses. Moses cast a tree into the water, and the water became sweet. Later in the journey the people began running low on supplies and again murmured against Moses and Aaron and said they would have preferred to die in Egypt, but God's provision of manna from the sky in the morning and quail in the evening took care of the situation. When the people camped in Rephidim, there was no water, so the people complained again and said, "Wherefore is this that thou hast brought us up out of Egypt, to kill us and our children and our cattle with thirst?" Moses struck a rock with his staff, and water came forth.

Amalekites arrived and attacked the Israelites. In response, Moses bade Joshua lead the men to fight while he stood on a hill with the rod of God in his hand. As long as Moses held the rod up, Israel dominated the fighting, but if Moses let down his hands, the tide of the battle turned in favor of the Amalekites. Because Moses was getting tired, Aaron and Hur had Moses sit on a rock. Aaron held up one arm, Hur held up the other arm, and the Israelites routed the Amalekites.

Jethro, Moses' father-in-law, came to see Moses and brought Moses' wife and two sons with him. After Moses had told Jethro how the Israelites had escaped Egypt, Jethro went to offer sacrifices to the Lord, and then ate bread with the elders. The next day Jethro observed how Moses sat from morning to night giving judgement for the people. Jethro suggested that Moses appoint judges for lesser matters, a suggestion Moses heeded.

When the Israelites came to Sinai, they pitched camp near the mountain. Moses commanded the people not to touch the mountain. Moses received the Ten Commandments orally (but not yet in tablet form) and other moral laws. He then went up with Aaron, Nadab, Abihu, and seventy of the elders to see the God of Israel. Before Moses went up the mountain to receive the tablets, he told the elders to direct any questions that arose to Aaron or Hur. While Moses was on Mount Sinai receiving instruction on the laws for the Israelite community, the Israelites went to Aaron and asked him to make gods for them. After Aaron had received golden earrings from the people, he made a golden calf and said, "These are your gods, O Israel, who brought you up out of Egypt." A "solemnity of the Lord" was proclaimed for the following day, which began in the morning with sacrifices and was followed by revelry.

After Moses had persuaded the Lord not to destroy the people of Israel, he went down from the mountain and was met by Joshua. Moses destroyed the calf and rebuked Aaron for the sin he had brought upon the people. Seeing that the people were uncontrollable, Moses went to the entry of the camp and said, "Who is on the Lord's side? Let him come unto me." All the sons of Levi rallied around Moses, who ordered them to go from gate to gate slaying the idolators.

Following this, according to the last chapters of ''Exodus'', the Tabernacle was constructed, the priestly law ordained, the plan of encampment arranged both for the Levites and the non-priestly tribes, and the Tabernacle consecrated. Moses was given eight prayer laws that were to be carried out in regards to the Tabernacle. These laws included light, incense and sacrifice.

Miriam and Aaron spoke against Moses on account of his marriage to an Ethiopian, Josephus explains the marriage of Moses to this Ethiopian in the ''Antiquities of the Jews'' and about him being the only one through whom the Lord spoke. Miriam was punished with leprosy for seven days.

The people left Hazeroth and pitched camp in the wilderness of Paran. (Paran is a vaguely defined region in the northern part of the Sinai peninsula, just south of Canaan) Moses sent twelve spies into Canaan as scouts, including most famously Caleb and Joshua. After forty days, they returned to the Israelite camp, bringing back grapes and other produce as samples of the regions fertility. Although all the spies agreed that the land's resources were spectacular, only two of the twelve spies (Joshua and Caleb) were willing to try to conquer it, and are nearly stoned for their unpopular opinion. The people began weeping and wanted to return to Egypt. Moses turned down the opportunity to have the Israelites completely destroyed and a great nation made from his own offspring, and instead he told the people that they would wander the wilderness for forty years until all those twenty years or older who had refused to enter Canaan had died, and that their children would then enter and possess Canaan. Early the next morning, the Israelites said they had sinned and now wanted to take possession of Canaan. Moses told them not to attempt it, but the Israelites chose to disobey Moses and invade Canaan, but were repulsed by the Amalekites and Canaanites.

The Tribe of Reuben, led by Korah, Dathan, Abiram, and two hundred fifty Israelite princes accused Moses and Aaron of raising themselves over the rest of the people. Moses told them to come the next morning with a censer for every man. Dathan and Abiram refused to come when summoned by Moses. Moses went to the place of Dathan and Abiram's tents. After Moses spoke the ground opened up and engulfed Dathan and Abiram's tents, after which it closed again. Fire consumed the two hundred fifty men with the censers. Moses had the censers taken and made into plates to cover the altar. The following day, the Israelites came and accused Moses and Aaron of having killed his fellow Israelites. The people were struck with a plague that killed fourteen thousand seven hundred persons, and was only ended when Aaron went with his censer into the midst of the people. To prevent further murmurings and settle the matter permanently, Moses had each of the chief princes of the non-Levitic tribes write his name on his staff and had them lay them in the sanctuary. He also had Aaron write his name on his staff and had it placed in the tabernacle. The next day, when Moses went into the tabernacle, Aaron's staff had budded, blossomed, and yielded almonds.

After leaving Sinai, the Israelites camped in Kadesh. After more complaints from the Israelites, Moses struck the stone twice, and water gushed forth. However, because Moses and Aaron had not shown the Lord's holiness, they were not permitted to enter the land to be given to the Israelites. This was the second occasion Moses struck a rock to bring forth water; however, it appears that both sites were named Meribah after these two incidents.

Now ready to enter Canaan, the Israelites abandon the idea of attacking the Canaanites head-on in Hebron, a city in the southern part of Canaan. Having been informed by spies that they were too strong, it is decided that they will flank Hebron by going further East, around the Dead Sea. This required that they pass through Edom, Moab, and Ammon. These three tribes are considered Hebrews by the Israelites as descendants of Lot, and therefore cannot be attacked. However they are also rivals, and are therefore not permissive in allowing the Israelites to openly pass through their territory. So Moses leads his people carefully along the eastern border of Edom, the southernmost of these territories. While the Israelites were making their journey around Edom, they complained about the ''manna''. After many of the people had been bitten by serpents and died, Moses made the brass serpent and mounted it on a pole, and if those who were bitten looked at it, they did not die. According to the Biblical Book of Kings this brass serpent remained in existence until the days of King Hezekiah, who destroyed it after persons began treating it as an idol. When they reach Moab, it is revealed that Moab has been attacked and defeated by the Amorites led by a king named Sihon. The Amorites were a non-Hebrew Canaanic people who once held power in the Fertile Crescent. When Moses asks the Amorites for passage and it is refused, Moses attacks the Amorites (as non-Hebrews, the Israelites have no reservations in attacking them), presumably weakened by conflict with the Moabites, and defeats them. The Israelites, now holding the territory of the Amorites just north of Moab, desire to expand their holdings by acquiring Bashan, a fertile territory north of Ammon famous for its oak trees and cattle. It is led by a king named Og. Later rabbinical legends made Og a survivor of the flood, suggesting the he had sat on the ark and was fed by Noah. The Israelites fight with Og's forces at Edrei, on the southern border of Bashan, where the Israelites are victorious and slay every man, woman, and child of his cities and take the spoil for their bounty.

Balak, king of Moab, having heard of the Israelites' conquests, fears that his territory might be next. Therefore he sends elders of Moab, and of Midian, to Balaam (apparently a powerful and respected prophet), son of Beor (Bible), to induce him to come and curse the Israelites. Balaam's location is unclear. Balaam sends back word that he can only do what God commands, and God has, ''via'' a dream, told him not to go. Moab consequently sends higher ranking priests and offers Balaam honours, and so God tells Balaam to go with them. Balaam thus sets out with two servants to go to Balak, but an Angel tries to prevent him. At first the Angel is seen only by the ass Balaam is riding. After Balaam starts punishing the ass for refusing to move, it is miraculously given the power to speak to Balaam, and it complains about Balaam's treatment. At this point, Balaam is allowed to see the angel, who informs him that the ass is the only reason the Angel did not kill Balaam. Balaam immediately repents, but is told to go on.

Balak meets with Balaam at Kirjath-huzoth, and they go to the high places of Baal, and offer sacrifices at seven altars, leading to Balaam being given a prophecy by God, which Balaam relates to Balak. However, the prophecy blesses Israel; Balak remonstrates, but Balaam reminds him that he can only speak the words put in his mouth, so Balak takes him to another high place at Pisgah, to try again. Building another seven altars here, and making sacrifices on each, Balaam provides another prophecy blessing Israel. Balaam finally gets taken by a now very frustrated Balak to Peor, and, after the seven sacrifices there, decides not to seek enchantments but instead looks on the Israelites from the peak. The spirit of God comes upon Balaam and he delivers a third positive prophecy concerning Israel. Balak's anger rises to the point where he threatens Balaam, but Balaam merely offers a prediction of fate. Balaam then looks on the Kenites, and Amalekites and offers two more predictions of fate. Balak and Balaam then simply go to their respective homes. Later, Balaam informed Balak and the Midianites that, if they wished to overcome the Israelites for a short interval, they needed to seduce the Israelites to engage in idolatry. The Midianites sent beautiful women to the Israelite camp to seduce the young men to partake in idolatry, and the attempt proved successful.

God then commanded Moses to kill and hang the heads of everyone that had engaged in idolatry, and Moses ordered the judges to carry out the mass execution. At the same time, one of the Israelites brought home a Midianitish woman in the sight of the congregation. Upon seeing this, Phinehas, the grandson of Aaron, took a javelin in his hand and thrust through both the Israelite and the Midianitish woman, which turned away the wrath of God. By that time, however, the plague inflicted on the Israelites had already killed about twenty-four thousand persons. Moses was then told that because Phinehas had averted the wrath of God from the Israelites, Phinehas and his descendents were given the pledge of an everlasting priesthood. After Moses had taken a census of the people, he sent an army to avenge the perceived evil brought on the Israelites by the Midianites. Numbers 31 says Moses instructed the Israelite soldiers to kill every Midianite woman, boy, and non-virgin girl, although virgin girls were shared amongst the soldiers. The Israelites killed Balaam, and the five kings of Midian: Evi, Rekem, Zur, Hur, and Reba.

Moses appointed Joshua, son of Nun, to succeed him as the leader of the Israelites. Moses then died at the age of 120.

Death

Moses was warned that he would not be permitted to lead the Israelites across the Jordan river, because of his trespass at the waters of Meribah (Deut. 32:51) but would die on its eastern shores (Num. 20:12). He therefore assembled the tribes, and delivered to them a parting address, which is taken to form the Book of Deuteronomy.

When Moses finished, he sang a song and pronounced a blessing on the people. He then went up Mount Nebo to the top of Pisgah, looked over the promised land of Israel spread out before him, and died, at the age of one hundred and twenty, according to Talmudic legend on 7 Adar, his 120th birthday exactly. God himself buried him in an unknown grave in a valley in the land of Moab, over against Bethpeor (Deut. 34:6).

Moses was thus the human instrument in the creation of the nation of Israel by communicating to it the Torah. More humble than any other man (Num. 12:3), he enjoyed unique privileges, for "there hath not arisen a prophet since in Israel like unto Moses, whom the HaShem knew face to face" (Deut. 34:10). See also and .

Mosaic law

The Book of Kings relates how a "law of Moses" was discovered in the Temple during the reign of king Josiah (r. 641–609 BC). This book is mostly identified as an early version of the Book of Deuteronomy, perhaps chapters 5-26 and chapter 28 of the extant text. This text contains a number of laws, dated to the 8th century BC kingdom of Judah, a time when a minority Yahwist faction was actively attacking mainstream polytheism, succeeding in establishing official monolatry of the God of Israel under Josiah by the late 7th century BC.

The law attributed to Moses, specifically the laws set out in Deuteronomy, as a consequence came to be considered supreme over all other sources of authority (the king and his officials), and the Levite priests were the guardians and interpreters of the law.

The Book of Deuteronomy ( and ) describes how Moses writes "torah" (instruction) on a scroll and lays it beside the ark of the Covenant. Similar passages include, for example, Exodus 17:14, "And YHWH said unto Moses, Write this for a memorial in a book, and rehearse it in the ears of Joshua, that I will utterly blot out the remembrance of Amalek from under heaven;" Exodus 24:4, "And Moses wrote all the words of YHWH, and rose up early in the morning, and built an altar under the mount, and twelve pillars, according to the twelve tribes of Israel;" Exodus 34:27, "And Yahweh said unto Moses, Write thou these words, for after the tenor of these words I have made a covenant with thee and with Israel;" and "These are the decrees, the laws and the regulations that the LORD established on Mount Sinai between himself and the Israelites through Moses."

Based on this tradition, "Mosaic law" came to refer to the entire legal content of the Pentateuch, not just the Ten Commandments explicitly connected to Moses in the biblical narrative. The content of this law was excerpted and codified in Rabbinical Judaism as the 613 Mitzvot. By Late Antiquity, the tradition of Moses being the source of the law in the Pentateuch also gave rise to the tradition of Mosaic authorship, the interpretation of the entire Torah as the work of Moses.

Moses in Hellenistic literature

Non-biblical writings about Jews, with references to the role of Moses, first appear at the beginning of the Hellenistic period, the zenith of Greek influence in the ancient world, from 323 BCE to about 146 BCE. Shmuel notes that "a characteristic of this literature is the high honour in which it holds the peoples of the East in general and some specific groups among these peoples." In addition to the Judeo-Roman or Judeo-Hellenic historians Artapanus, Eupolemus, Josephus, and Philo, a few non-Jewish historians including Hecataeus of Abdera (quoted by Diodorus Siculus), Alexander Polyhistor, Manetho, Apion, Chaeremon of Alexandria, Tacitus and Porphyry also make reference to him. The extent to which any of these accounts rely on earlier sources is unknown. Moses also appears in other religious texts such as the Mishnah (c. 200 AD), Midrash (AD 200 - 1200), and the Qur'an (c. 610—653).

The figure of Osarseph in Hellenistic historiography is a renegade Egyptian priest who leads an army of lepers against the pharaoh and is finally expelled from Egypt, changing his name to Moses.

;In Hecataeus The earliest existing reference to Moses in Greek literature occurs in the Egyptian history of Hecataeus of Abdera (4th century BC). All that remains of his description of Moses are two references made by Diodorus Siculus, wherein, writes historian Arthur Droge, "he describes Moses as a wise and courageous leader who left Egypt and colonized Judaea." Among the many accomplishments described by Hecataeus, Moses had founded cities, established a temple and religious cult, and issued laws: :''After the establishment of settled life in Egypt in early times, which took place, according to the mythical account, in the period of the gods and heroes, the first . . . to persuade the multitudes to use written laws was Mneves [Moses], a man not only great of soul but also in his life the most public-spirited of all lawgivers whose names are recorded.''

Droge also points out that this statement by Hecataeus was similar to statements made subsequently by Eupolemus

;In Artapanus The Jewish historian Artapanus of Alexandria (2nd century BCE), portrayed Moses as a cultural hero, alien to the Pharaonic court. According to theologian John Barclay, the Moses of Artapanus "clearly bears the destiny of the Jews, and in his personal, cultural and military splendor, brings credit to the whole Jewish people."

:''Jealousy of Moses' excellent qualities induced Chenephres to send him with unskilled troops on a military expedition to Ethiopia, where he won great victories. After having built the city of Hermopolis, he taught the people the value of the ibis as a protection against the serpents, making the bird the sacred guardian spirit of the city; then he introduced circumcision. After his return to Memphis, Moses taught the people the value of oxen for agriculture, and the consecration of the same by Moses gave rise to the cult of Apis. Finally, after having escaped another plot by killing the assailant sent by the king, Moses fled to Arabia, where he married the daughter of Raguel [Jethro], the ruler of the district."

Artapanus goes on to relate how Moses returns to Egypt with Aaron, and is imprisoned, but miraculously escapes through the name of YHWH in order to lead the Exodus. This account further testifies that all Egyptian temples of Isis thereafter contained a rod, in remembrance of that used for Moses' miracles. He describes Moses as 80 years old, "tall and ruddy, with long white hair, and dignified."

Some historians, however, point out the "apologetic nature of much of Artapanus' work," with his addition extra-biblical details, as with references to Jethro: The non-Jewish Jethro expresses admiration for Moses' gallantry in helping his daughters, and chooses to adopt Moses as his son.

;In Strabo Strabo, a Greek historian, geographer and philosopher, in his ''Geography'' (c. AD 24), wrote in detail about Moses, whom he considered to be an Egyptian who deplored the situation in his homeland, and thereby attracted many followers who respected the deity. He writes, for example, that Moses opposed the picturing of the deity in the form of man or animal, and was convinced that the deity was an entity which encompassed everything – land and sea:

:''35. An Egyptian priest named Moses, who possessed a portion of the country called the Lower Egypt, being dissatisfied with the established institutions there, left it and came to Judaea with a large body of people who worshipped the Divinity. He declared and taught that the Egyptians and Africans entertained erroneous sentiments, in representing the Divinity under the likeness of wild beasts and cattle of the field; that the Greeks also were in error in making images of their gods after the human form. For God [said he] may be this one thing which encompasses us all, land and sea, which we call heaven, or the universe, or the nature of things. . . . ''

:''36. By such doctrine Moses persuaded a large body of right-minded persons to accompany him to the place where Jerusalem now stands. . . . ''''

In Strabo’s writings of the history of Judaism as he understood it, he describes various stages in its development: from the first stage, including Moses and his direct heirs; to the final stage where "the Temple of Jerusalem continued to be surrounded by an aura of sanctity." Strabo’s "positive and unequivocal appreciation of Moses’ personality is among the most sympathetic in all ancient literature." His portrayal of Moses is said to be similar to the writing of Hecataeus who "described Moses as a man who excelled in wisdom and courage."

Egyptologist Jan Assmann concludes that Strabo was the historian "who came closest to a construction of Moses' religion as monotheism and as a pronounced counter-religion." It recognized "only one divine being whom no image can represent. . . [and] the only way to approach this god is to live in virtue and in justice."

;In Tacitus The Roman historian Tacitus (ca. 56—120 AD) refers to Moses by noting that the Jewish religion was monotheistic and without a clear image. His primary work, wherein he describes Jewish philosophy, is his ''Histories'' (ca. 100), where, according to Murphy, as a result of the Jewish worship of one God, "pagan mythology fell into contempt." Tacitus states that, despite various opinions current in his day regarding the Jews' ethnicity, most of his sources are in agreement that there was an Exodus from Egypt. By his account, the Pharaoh ''Bocchoris'', suffering from a plague, banished the Jews in response to an oracle of the god Hammon.

:''A motley crowd was thus collected and abandoned in the desert. While all the other outcasts lay idly lamenting, one of them, named Moses, advised them not to look for help to gods or men, since both had deserted them, but to trust rather in themselves, and accept as divine the guidance of the first being, by whose aid they should get out of their present plight.''

In this version, Moses and the Jews wander through the desert for only six days, capturing the Holy Land on the seventh.

;In Longinus The Septuagint, the Greek version of the Hebrew Bible, influenced Longinus, who may have been the author of the great book of literary criticism, ''On the Sublime'', although the true author is still unknown for certain. However, most scholars agree that the author lived in the time of Augustus or Tiberius, the first and second Roman Emperors.

The writer quotes Genesis in a "style which presents the nature of the deity in a manner suitable to his pure and great being," however he does not mention Moses by name, but instead calls him "the Lawgiver of the Jews." Besides its mention of Cicero, Moses is the only non-Greek writer quoted in the work, and he is described "with far more admiration than even Greek writers who treated Moses with respect, such as Hecataeus and Strabo.

;In Josephus In Josephus' (37 – c. 100 AD) ''Antiquities of the Jews'', Moses is mentioned throughout. For example Book VIII Ch. IV, describes Solomon's Temple, also known as the First Temple, at the time the Ark of the Covenant was first moved into the newly built temple:

According to Feldman, Josephus also attaches particular significance to Moses' possession of the "cardinal virtues of wisdom, courage, temperance, and justice." He also includes piety as an added fifth virtue. In addition, he "stresses Moses' willingness to undergo toil and his careful avoidance of bribery. Like Plato's philosopher-king, Moses excels as an educator."

;In Numenius Numenius, a Greek philosopher who was a native of Apamea, in Syria, wrote during the latter half of the 2nd century AD. Historian Kennieth Guthrie writes that "Numenius is perhaps the only recognized Greek philosopher who explicitly studied Moses, the prophets, and the life of Jesus . . . " He describes his background:

}}

;In Justin Martyr The Christian saint and religious philosopher Justin Martyr (103–165 AD) drew the same conclusion as Numenius, according to other experts. Theologian Paul Blackham notes that Justin considered Moses to be "more trustworthy, profound and truthful because he is ''older'' than the Greek philosophers." He quotes him:

Historicity

The tradition of Moses as a lawgiver and culture hero of the Israelites can be traced to 8th or 7th century BCE in the kingdom of Judah. Moses is a central figure in the Deuteronomist account of the origins of the Israelites, cast in a literary style of elegant flashbacks told by Moses. The Deuteronomist relies on earlier material that may date to the United Monarchy, so that the biblical narrative would be based on traditions that can be traced to about four centuries after the supposed lifetime of Moses.

The question of the historicity of the Exodus (specifically, the Pharaoh of the Exodus, identification of which would connect the biblical narrative to Egyptological chronology) has long been debated, without conclusive result. Many biblical scholars are prepared to admit that there may be a historical core beneath the Exodus and Sinai traditions, even if the biblical narrative dramatizes by portraying as a single event what was more likely a gradual process of migration and conquest. Thus, the motif of "slavery in Egypt" reflects the historical situation of imperialist control of the Egyptian Empire over Canaan after the conquests of Ramesses II, which declined gradually during the 12th century under the pressure from the Sea Peoples and the general Bronze Age collapse. Israel Finkelstein points to the appearance of settlements in the central hill country around 1200 as the earliest of the known settlements of the Israelites. A cyclical pattern to these highland settlements, corresponding to the state of the surrounding cultures, suggests that the local Canaanites combined an agricultural and nomadic lifestyles. When Egyptian rule collapsed after the invasion of the Sea Peoples, the central hill country could no longer sustain a large nomadic population, so they went from nomadism to sedentism.

While the general narrative of the Exodus and the conquest of the Promised Land may be remotely rooted in historical events, the figure of Moses as a leader of the Israelites in these events cannot be substantiated. William Dever agrees with the Canaanite origin of the Israelites but allows for the possibility of some immigrants from Egypt among the early hilltop settlers, leaving open the possibility of a Moses-like figure in Transjordan ca 1250-1200.

Martin Noth holds that two different groups experienced the Exodus and Sinai events, and each group transmitted its own stories independently of the other one, writing that "The biblical story tracing the Hebrews from Egypt to Canaan resulted from an editor's weaving separate themes and traditions around a main character Moses, actually an obscure person from Moab."

William Albright held a more favorable view towards the traditional views regarding Moses, and accept the essence of the biblical story, as narrated between Exodus 1:8 and Deuteronomy 34:12, but recognize the impact that centuries of oral and written transmission have had on the account, causing it to acquire layers of accretions.

Biblical minimalists such as Philip Davies and Niels Peter Lemche regard the Exodus as a fiction composed in the Persian period or even later, without even the memory of a historical Moses. Others, such as Hector Avalos, in "The End of Biblical Studies," states that the Exodus, as depicted in the Bible, is an idea that most biblical historians no longer support. He argues that "biblical studies as we know it must end," and writes of the "irrelevance of the Bible for modern times."

Moses in religious traditions

Judaism

There is a wealth of stories and additional information about Moses in the Jewish apocrypha and in the genre of rabbinical exegesis known as Midrash, as well as in the primary works of the Jewish oral law, the Mishnah and the Talmud. Moses is also given a number of bynames in Jewish tradition. The Midrash identifies Moses as one of seven biblical personalities who were called by various names. Moses' other names were: Jekuthiel (by his mother), Heber (by his father), Jered (by Miriam), Avi Zanoah (by Aaron), Avi Gedor (by Kohath), Avi Soco (by his wet-nurse), Shemaiah ben Nethanel (by people of Israel). Moses is also attributed the names Toviah (as a first name), and Levi (as a family name) (Vayikra Rabbah 1:3), Heman, Mechoqeiq (lawgiver) and Ehl Gav Ish (Numbers 12:3)

Jewish historians who lived at Alexandria, such as Eupolemus, attributed to Moses the feat of having taught the Phoenicians their alphabet, similar to legends of Thoth. Artapanus of Alexandria explicitly identified Moses not only with Thoth / Hermes, but also with the Greek figure Musaeus (whom he calls "the teacher of Orpheus"), and ascribed to him the division of Egypt into 36 districts, each with its own liturgy. He names the princess who adopted Moses as Merris, wife of Pharaoh Chenephres.

Ancient sources mention an Assumption of Moses and a Testimony of Moses. A Latin text was found in Milan in the 19th century by Antonio Ceriani who called it the Assumption of Moses, even though it does not refer to an assumption of Moses or contain portions of the Assumption which are cited by ancient authors, and it is apparently actually the Testimony. The incident which the ancient authors cite is also mentioned in the Epistle of Jude.

To Orthodox Jews, Moses is called ''Moshe Rabbenu, `Eved HaShem, Avi haNeviim zya"a''. He is defined "Our Leader Moshe", "Servant of God", and "Father of all the Prophets". In their view, Moses not only received the Torah, but also the revealed (written and oral) and the hidden (the ''`hokhmat nistar'' teachings, which gave Judaism the Zohar of the Rashbi, the Torah of the Ari haQadosh and all that is discussed in the Heavenly Yeshiva between the Ramhal and his masters). He is also considered the greatest prophet.

Arising in part from his age, but also because 120 is elsewhere stated as the maximum age for Noah's descendants (one interpretation of ), "may you live to 120" has become a common blessing among Jews.

Christianity

Name	Prophet Moses
Feast day	Catholic Church: Sept 4
Venerated in	JudaismIslamChristianity
Birth place	Goshen, Lower Egypt
Death place	Mount Nebo, Moab
Titles	Prophet, Saint, Seer, Lawgiver, Apostle to Pharoah, Reformer, 'One to Whom God Spoke', 'Our Leader Moses', Leader of the Exodus, Holy Forefather
Attributes	Tablets of the Law}}

For Christians, Moses — mentioned more often in the New Testament than any other Old Testament figure — is often a symbol of God's law, as reinforced and expounded on in the teachings of Jesus. New Testament writers often compared Jesus' words and deeds with Moses' to explain Jesus' mission. In Acts 7:39–43, 51–53, for example, the rejection of Moses by the Jews that worshiped the golden calf is likened to the rejection of Jesus by the Jews that continued in traditional Judaism.

Moses also figures in several of Jesus' messages. When he met the Pharisees Nicodemus at night in the third chapter of the Gospel of John, he compares Moses' lifting up of the bronze serpent in the wilderness, which any Israelite could look at and be healed, to his own lifting up (by his death and resurrection) for the people to look at and be healed. In the sixth chapter, Jesus responds to the people's claim that Moses provided them ''manna'' in the wilderness by saying that it was not Moses, but God, who provided. Calling himself the "bread of life", Jesus states that he is now provided to feed God's people.

He, along with Elijah, is presented as meeting with Jesus in all three Gospel accounts of the Transfiguration of Jesus in Matthew 17, Mark 9, and Luke 9, respectively. Later Christians found numerous other parallels between the life of Moses and Jesus to the extent that Jesus was likened to a "second Moses." For instance, Jesus' escape from the slaughter by Herod in Bethlehem is compared to Moses' escape from Pharaoh's designs to kill Hebrew infants. Such parallels, unlike those mentioned above, are not pointed out in Scripture. See the article on typology.

His relevance to modern Christianity has not diminished. He is considered to be a saint by several churches; and is commemorated as a prophet in the respective Calendars of Saints of the Lutheran and Eastern Orthodox Churches on September 4. He is commemorated as one of the Holy Forefathers in the Calendar of Saints of the Armenian Apostolic Church on July 30.

;Mormonism Members of The Church of Jesus Christ of Latter-day Saints (colloquially called Mormons) generally view Moses in the same way that other Christians do. However, in addition to accepting the Biblical account of Moses, Mormons include Selections from the Book of Moses as part of their scriptural canon. This book is believed to be the translated writings of Moses, and is included in the Pearl of Great Price. Latter-day Saints are also unique in believing that Moses was taken to heaven without having tasted death (translated). In addition, Joseph Smith, Jr. and Oliver Cowdery stated that on April 3, 1836, Moses appeared to them in the Kirtland Temple in a glorified, immortal, physical form and bestowed upon them the "keys of the gathering of Israel from the four parts of the earth, and the leading of the ten tribes from the land of the north."

Islam

Moses is mentioned more in the Quran than any other individual and his life is narrated and recounted more than that of any other prophet. In general, Moses is described in ways which parallel the prophet Muhammad, and "his character exhibits some of the main themes of Islamic theology," including the "moral injunction that we are to submit ourselves to God."

Moses is defined in the Qur'an as both prophet (''nabi'') and messenger (''rasul''), the latter term indicating that he was one of those prophets who brought a scripture and law to his people.

Huston Smith (1991) describes an account in the Qur'an of meetings in heaven between Moses and Muhammad, which Huston states were "one of the crucial events in Muhammad's life," and resulted in Muslims observing 5 daily prayers.

Moses is mentioned 502 times in the Qur'an; passages mentioning Moses include 2.49-61, 7.103-160, 10.75-93, 17.101-104, 20.9-97, 26.10-66, 27.7-14, 28.3-46, 40.23-30, 43.46-55, 44.17-31, and 79.15-25. and many others. Most of the key events in Moses' life which are narrated in the Bible are to be found dispersed through the different Surahs of Qur'an, with a story about meeting Khidr which is not found in the Bible.

In the Moses story related by the Qur'an, Jochebed is commanded by God to place Moses in an ark and cast him on the waters of the Nile, thus abandoning him completely to God's protection. Pharaoh's wife Asiya, not his daughter, found Moses floating in the waters of the Nile. She convinced Pharaoh to keep him as their son because they were not blessed with any children.

The Qur'an's account has emphasized Moses' mission to invite the Pharaoh to accept God's divine message as well as give salvation to the Israelites. According to the Qur'an, Moses encourages the Israelites to enter Canaan, but they are unwilling to fight the Canaanites, fearing certain defeat. Moses responds by pleading to Allah that he and his brother Aaron be separated from the rebellious Israelites.

According to Islamic tradition, Moses is buried at Maqam El-Nabi Musa, Jericho.

Modern reception

Literature

Thomas Mann's novella ''The Tables of the Law'' is a retelling of the story of the exodus from Egypt, with Moses as its main character.

;In Freudian psychoanalysis Freud, in his last book, ''Moses and Monotheism'' in 1939, postulated that Moses was an Egyptian nobleman who adhered to the monotheism of Akhenaten. Following a theory proposed by a contemporary biblical critic, Freud believed that Moses was murdered in the wilderness, producing a collective sense of patricidal guilt that has been at the heart of Judaism ever since. "Judaism had been a religion of the father, Christianity became a religion of the son", he wrote. The possible Egyptian origin of Moses and of his message has received significant scholarly attention.

Opponents of this view observe that the religion of the Torah seems different to Atenism in everything except the central feature of devotion to a single god, although this has been countered by a variety of arguments, e.g. pointing out the similarities between the Hymn to Aten and Psalm 104. Freud's interpretation of the historical Moses is not well accepted among historians, and is considered pseudohistory by most.

;Criticism

In the late 18th century the deist Thomas Paine commented at length on Moses' Laws in ''The Age of Reason'', and gave his view that "the character of Moses, as stated in the Bible, is the most horrid that can be imagined", giving the story at as an example. In the 19th century the agnostic Robert G. Ingersoll wrote "...that all the ignorant, infamous, heartless, hideous things recorded in the 'inspired' Pentateuch are not the words of God, but simply 'Some Mistakes of Moses'". In the 2000s, the atheist Richard Dawkins referring, like Paine, to the incident at , concluded, "No, Moses was not a great role model for modern moralists."

Figurative art

Moses is depicted in several U.S. government buildings because of his legacy as a lawgiver. In the Library of Congress stands a large statue of Moses alongside a statue of the Apostle Paul. Moses is one of the 23 lawgivers depicted in marble bas-reliefs in the chamber of the U.S. House of Representatives in the United States Capitol. The other twenty-two figures have their profiles turned to Moses, which is the only forward-facing bas-relief. Moses appears eight times in carvings that ring the Supreme Court Great Hall ceiling. His face is presented along with other ancient figures such as Solomon, the Greek god Zeus and the Roman goddess of wisdom, Minerva. The Supreme Court building's east pediment depicts Moses holding two tablets. Tablets representing the Ten Commandments can be found carved in the oak courtroom doors, on the support frame of the courtroom's bronze gates and in the library woodwork. A controversial image is one that sits directly above the chief justice's head. In the center of the 40-foot-long Spanish marble carving is a tablet displaying Roman numerals I through X, with some numbers partially hidden.

Michelangelo's statue

Michelangelo's statue of Moses in the Church of San Pietro in Vincoli, Rome, is one of the most familiar masterpieces in the world. Horns the sculptor included on Moses' head are the result of a mistranslation of the Hebrew Bible into the Latin Vulgate Bible with which he was familiar. The Hebrew word taken from ''Exodus'' means either a "horn" or an "irradiation." Experts at the Archaeological Institute of America show that the term was used when Moses "returned to his people after seeing as much of the Glory of the Lord as human eye could stand," and his face "reflected radiance." In early Jewish art, moreover, Moses is often "shown with rays coming out of his head."

Another author explains, "When Saint Jerome translated the Old Testament into Latin, he thought no one but Christ should glow with rays of light — so he advanced the secondary translation. However, writer J. Stephen Lang points out that Jerome's version actually described Moses as "giving off hornlike rays," and he "rather clumsily translated it to mean 'having horns.'" It has also been noted that he had Moses seated on a throne, yet Moses was neither a King nor ever sat on such thrones.

Film and television

Moses was portrayed by Theodore Roberts in DeMille's 1923 silent film ''The Ten Commandments''. Moses appears as the central character in the 1956 Cecil B. DeMille movie, also called ''The Ten Commandments''. He is portrayed by Charlton Heston. A television remake was produced in 2006.

Burt Lancaster played ''Moses'' in the 1975 television miniseries ''Moses the Lawgiver'' In the 1981 film ''History of the World, Part I'', Moses is portrayed by Mel Brooks. Sir Ben Kingsley portrayed ''Moses'' in the movie of the same name.

Moses appears as the central character in the 1998 DreamWorks Pictures animated movie, ''The Prince of Egypt''. He is voiced by Val Kilmer.

See also

Mosaic authorship

Osarseph

Passage of the Red Sea

Table of prophets of Abrahamic religions

Notes

Further reading

Asch, Sholem. ''Moses''. New York: Putnam, 1958. ISBN 0742691373.

Assmann, Jan. ''Moses the Egyptian: The Memory of Egypt in Western Monotheism''. Harvard University Press, 1997. ISBN 0-674-58738-3.

Barenboim, Peter. ''Biblical Roots of Separation of Power'', Moscow : Letny Sad, 2005, ISBN 5943811230, http://lccn.loc.gov/2006400578

Barzel, Hillel. "Moses: Tragedy and Sublimity." In ''Literary Interpretations of Biblical Narratives''. Edited by Kenneth R.R. Gros Louis, with James S. Ackerman & Thayer S. Warshaw, 120–40. Nashville: Abingdon Press, 1974. ISBN 0-687-22131-5.

Buber, Martin. ''Moses: The Revelation and the Covenant.'' New York: Harper, 1958.

Card, Orson Scott. ''Stone Tables''. Deseret Book Co., 1998. ISBN 1-57345-115-0.

Chasidah, Yishai. "Moses." In ''Encyclopedia of Biblical Personalities: Anthologized from the Talmud, Midrash and Rabbinic Writings'', 340–99. Brooklyn: Shaar Press, 1994.

Cohen, Joel. ''Moses: A Memoir''. Mahwah, N.J.: Paulist Press, 2003. ISBN 0-8091-0558-6.

Daiches, David. ''Moses: The Man and his Vision.'' New York: Praeger, 1975. ISBN 0-275-33740-5.

Fast, Howard. ''Moses, Prince of Egypt''. New York: Crown Pubs., 1958.

Freud, Sigmund. ''Moses and Monotheism.'' New York: Vintage, 1967. ISBN 0-394-70014-7.

Gjerman, Corey. ''Moses: The Father I Never Knew''. Portland: Biblical Fantasticals, 2007. ISBN 978-1424171132.

Halter, Marek. ''Zipporah, Wife of Moses''. New York: Crown, 2005. ISBN 1400052793.

Hoffmeier, James K. 'Moses and the ''Exodus''.' In: ''Israel in Egypt: The Evidence for the Authenticity of the Exodus Tradition'', pp. 135–63. New York: Oxford University Press, 1996.

Ingraham, J. H.. ''The Pillar of Fire: Or Israel in Bondage''. New York: A.L. Burt, 1859. Reprinted Ann Arbor, Mich.: Scholarly Publishing Office, University of Michigan Library, 2006. ISBN 1425564917.

Kirsch, Jonathan. ''Moses: A Life.'' New York: Ballantine, 1998. ISBN 0-345-41269-9.

Kohn, Rebecca. ''Seven Days to the Sea: An Epic Novel of the Exodus''. New York: Rugged Land, 2006. ISBN 1-59071-049-5.

Lehman, S.M. (translator), Freedman, H. (ed.), ''Midrash Rabbah'', 10 volumes, The Soncino Press, London, 1983.

Mann, Thomas. "Thou Shalt Have No Other Gods Before Me." In ''The Ten Commandments'', 3–70. New York: Simon & Schuster, 1943.

Salibi, Kamal. ''The Bible Came from Arabia''. London: Jonathan Cape, 1985.

Sandmel, Samuel. ''Alone Atop the Mountain''. Garden City, N.Y.: Doubleday, 1973. ISBN 0-385-03877-1.

Southon, Arthur E. ''On Eagles' Wings''. London: Cassell and Co., 1937. Reprinted New York: McGraw-Hill, 1954.

Wiesel, Elie. “Moses: Portrait of a Leader.” In ''Messengers of God: Biblical Portraits & Legends'', 174–210. New York: Random House, 1976. ISBN 0-394-49740-6.

Wildavsky, Aaron. ''Moses as Political Leader''. Jerusalem: Shalem Press, 2005. ISBN 965-7052-31-9.

Wilson, Dorothy Clarke. ''Prince of Egypt''. Philadelphia: Westminster Press, 1949.

Van Seters, John: Life of Moses

K. van der Toorn, Bob Becking, Pieter Willem van der Horst: Dictionary of deities and demons in the Bible

External links

''The Geography'', Book XVI, Chapter II The entire context of the cited chapter of Strabo's work

Category:Torah people Category:Book of Exodus Category:Old Testament saints Category:People celebrated in the Lutheran liturgical calendar Category:Prophets of Islam Category:15th-century BC biblical rulers Category:Biblical murderers

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name	Tom Waits
background	solo_singer
birth name	Thomas Alan Waits
born	December 07, 1949Pomona, California, United States
instrument	Vocals, piano, guitar
genre	rock, experimental music
occupation	Singer-songwriter, musician, actor, composer
years active	1972–present
label	Asylum Records, Island Records, ANTI-
website	tomwaits.com }}

Thomas Alan "Tom" Waits (born December 7, 1949) is an American singer-songwriter, composer, and actor. Waits has a distinctive voice, described by critic Daniel Durchholz as sounding "like it was soaked in a vat of bourbon, left hanging in the smokehouse for a few months, and then taken outside and run over with a car." With this trademark growl, his incorporation of pre-rock music styles such as blues, jazz, and vaudeville, and experimental tendencies verging on industrial music, Waits has built up a distinctive musical persona. He has worked as a composer for movies and musical plays and as a supporting actor in films, including ''Down By Law'' and ''Bram Stoker's Dracula''. He was nominated for an Academy Award for his soundtrack work on ''One from the Heart''.

Lyrically, Waits' songs frequently present atmospheric portrayals of grotesque, often seedy characters and places – although he has also shown a penchant for more conventional ballads. He has a cult following and has influenced subsequent songwriters despite having little radio or music video support. His songs are best-known to the general public in the form of cover versions by more visible artists: "Jersey Girl", performed by Bruce Springsteen, "Ol' '55", performed by the Eagles, and "Downtown Train", performed by Rod Stewart. Although Waits' albums have met with mixed commercial success in his native United States, they have occasionally achieved gold album sales status in other countries. He has been nominated for a number of major music awards and has won Grammy Awards for two albums, ''Bone Machine'' and ''Mule Variations''. In 2011, Waits was inducted into the Rock and Roll Hall of Fame.

Waits currently lives in Sonoma County, California with his wife, Kathleen Brennan, and three children.

Origins and musical beginnings

Waits was born at Park Avenue Hospital in Pomona, California to Jesse Frank Waits and Alma Johnson McMurray, both schoolteachers. His father was of Scots-Irish descent and his mother was Norwegian American. After Waits' parents divorced in 1960, he lived with his mother in Whittier, and then moved to National City, in San Diego County, near the Mexico–United States border. Waits, who taught himself how to play the piano on a neighbor's instrument, often took trips to Mexico with his father, who taught Spanish; he would later say that he found his love of music during these trips through a Mexican ballad that was "probably a Ranchera, you know, on the car radio with my dad."

By 1965, while attending Hilltop High School within the Sweetwater Union High School District, Chula Vista, Waits was playing in an R&B;/soul band called The Systems and had begun his first job at Napoleone Pizza House in National City (about which he would later sing on "I Can't Wait to Get Off Work (And See My Baby on Montgomery Avenue)" from ''Small Change'' and "The Ghosts of Saturday Night (After Hours at Napoleone's Pizza House)" on ''The Heart of Saturday Night''). He later admitted that he was not a fan of the 1960s music scene, stating, "I wasn't thrilled by Blue Cheer, so I found an alternative, even if it was Bing Crosby." Five years later, he was working as a doorman at the Heritage nightclub in San Diego—where artists of every genre performed—when he did his first paid gig for $25. A fan of Bob Dylan, Lord Buckley, Jack Kerouac, Louis Armstrong, Howlin' Wolf, and Charles Bukowski, Waits began developing his own idiosyncratic musical style.

After serving with the United States Coast Guard, he took his newly formed act to Monday nights at The Troubadour in Los Angeles, where musicians would line up all day for the opportunity to perform on stage that night. In 1971, Waits moved to the Echo Park neighborhood of L.A. (at the time, also home to musicians Glenn Frey of the Eagles, J. D. Souther, Jackson Browne, and Frank Zappa) and signed with Herb Cohen at the age of 21. From August to December 1971, Waits made a series of demo recordings for Cohen's Bizarre/Straight label, including many songs for which he would later become known. These early tracks were eventually to be released twenty years later on ''The Early Years, Volume One'' and ''Volume Two''.

1970s

Waits signed to Asylum Records in 1972, and after numerous abortive recording sessions, his first record — the jazzy, folk-tinged ''Closing Time'' — was released in 1973. The album, which was produced and arranged by former Lovin' Spoonful member Jerry Yester, received positive reviews, but Waits did not gain widespread attention until a number of the album's tracks were covered by more prominent artists. Later in 1973, Tim Buckley released the album ''Sefronia'', which contained a cover version of Waits' song "Martha" from ''Closing Time'', the first-ever cover of a Tom Waits song by a known artist. This cover later appeared in the 1995 compilation ''Step Right Up: The Songs of Tom Waits''. The album's opening track, "Ol' '55", was recorded by the Eagles in 1974 for their ''On the Border'' album.

He began touring and opening for such artists as Charlie Rich, Martha and the Vandellas, and Frank Zappa. Waits received increasing critical acclaim and gathered a loyal cult following with his subsequent albums. ''The Heart of Saturday Night'' (1974), featuring the song "(Looking for) The Heart of Saturday Night", revealed Waits's roots as a nightclub performer, with half-spoken and half-crooned ballads often accompanied by a jazz backup band. Waits described the album as:

...a comprehensive study of a number of aspects of this search for the center of Saturday night, which Jack Kerouac relentlessly chased from one end of this country to the other, and I've attempted to scoop up a few diamonds of this magic that I see.

In 1975, Waits moved to the Tropicana Motel on Santa Monica Boulevard and released the double album ''Nighthawks at the Diner'', recorded in a studio with a small audience in order to capture the ambience of a live show. The record exemplifies this phase of his career, including the lengthy spoken interludes between songs that punctuated his live act. That year, he also contributed backing vocals to Bonnie Raitt's "Your Sweet and Shiny Eyes", from her album ''Home Plate''.

By this time, Waits was drinking heavily, and life on the road was starting to take its toll. Waits, looking back at the period, has said,

I was sick through that whole period [...] It was starting to wear on me, all the touring. I'd been traveling quite a bit, living in hotels, eating bad food, drinking a lot — too much. There's a lifestyle that's there before you arrive and you're introduced to it. It's unavoidable.

In reaction to these hardships, Waits recorded ''Small Change'' (1976), which finds him in a much more cynical and pessimistic mood, lyrically, with many songs such as "The Piano Has Been Drinking (Not Me) (An Evening With Pete King)" and "Bad Liver and a Broken Heart (In Lowell)". With the album, Waits asserted that he "tried to resolve a few things as far as this cocktail lounge, maudlin, crying-in-your-beer image that I have. There ain't nothin' funny about a drunk [...] I was really starting to believe that there was something amusing and wonderfully American about being a drunk. I ended up telling myself to cut that shit out." The album, which also included long-time fan favorite "Tom Traubert's Blues (Four Sheets to the Wind in Copenhagen)", featured famed drummer Shelly Manne and was, like his previous albums, heavily influenced by jazz.

''Small Change'', which was accompanied by the double A-side single "Step Right Up"/"The Piano Has Been Drinking", was a critical and commercial success and far outsold any of Waits's previous albums. With it, Waits broke onto ''Billboard'''s Top 100 Albums chart for the first time in his career (a feat Waits would not repeat until 1999 with the release of ''Mule Variations''). This resulted in a much higher public profile, which brought with it interviews and articles in ''Time'', ''Newsweek'', and ''Vogue''. Waits put together a regular touring band, The Nocturnal Emissions, which featured Frank Vicari on tenor saxophone, Fitzgerald Jenkins on bass guitar, and Chip White on drums and vibraphone. Tom Waits and the Nocturnal Emissions toured the United States and Europe extensively from October 1976 until May 1977, including a performance of "The Piano Has Been Drinking" on cult BBC2 television music show the ''Old Grey Whistle Test'' in May 1976.

''Foreign Affairs'' (1977) was musically in a similar vein to ''Small Change'', but showed further artistic refinement and exploration into jazz and blues styles. Particularly noteworthy is the long cinematic spoken-word piece, "Potter's Field", set to an orchestral score. The album also features Bette Midler singing a duet with Waits on "I Never Talk to Strangers." The album ''Blue Valentine'' (1978) displayed Waits's biggest musical departure to date, with much more focus on electric guitar and keyboards than on previous albums and hardly any strings (with the exception of album-opener "Somewhere" — a cover of Leonard Bernstein's song from ''West Side Story'' — and "Kentucky Avenue") for a darker, more blues-oriented sound. The song "Blue Valentines" was also unique for Waits in that it featured a desolate arrangement of solo electric guitar played by Ray Crawford, accompanied by Waits' vocal. Around this time, Waits had a relationship with Rickie Lee Jones (who appears on the sleeve art of the ''Blue Valentine'' album). In 1978, Waits also appeared in his first film role, in ''Paradise Alley'' as Mumbles the pianist, and contributed the original compositions "(Meet Me in) Paradise Alley" and "Annie's Back in Town" to the film's soundtrack.

''Heartattack and Vine'', Waits's last studio album for Asylum, was released in 1980, featuring a developing sound that included both ballads ("Jersey Girl") and rougher-edged rhythm and blues. The same year, he began a long working relationship with Francis Ford Coppola, who asked Waits to provide music for his film ''One from the Heart''. For Coppola's film, Waits originally wanted to work with Bette Midler; she was unavailable due to prior engagements, however. Waits ended up working with singer/songwriter Crystal Gayle as his vocal foil for the album.

1980s

In August 1980, Waits married Kathleen Brennan, a screenwriter, whom he had met while working on the set of the Francis Ford Coppola movie ''One from the Heart''. Brennan is regularly credited as co-author of many songs in his later albums, and Waits often cites her as a major influence on his work. She introduced him to the music of Captain Beefheart. Despite having shared a manager with Beefheart in the 1970s, Waits says, "I became more acquainted with him when I got married." Waits would later describe his relationship with Brennan as a paradigm shift in his musical development. After leaving Asylum, the label released the first Tom Waits "Best of" album in 1981, a collection called ''Bounced Checks'', notable for including an alternate, stripped down version of "Jersey Girl" and the otherwise unreleased "Mr. Henry", as well as an alternate master of "Whistlin' Past the Graveyard" and a live performance of "The Piano Has Been Drinking". During this period, Waits appeared in a series of minor movie roles, including a cameo role in ''Wolfen'' (1981) as an inebriated piano player, and his song "Jitterbug Boy" also appeared on the movie's soundtrack. ''One from the Heart'' received its official theatrical release in 1982, with Waits appearing in a cameo as a trumpet player as well as receiving an Oscar nomination for Original Song Score (eventually losing out to ''Victor Victoria'', by Henry Mancini and Leslie Bricusse). This marked the first in a series of collaborations between Waits and Coppola, with Waits appearing in cameos in Coppola's movies ''The Outsiders'' (1983), ''Rumble Fish'' (1983), and ''The Cotton Club'' (1984), and a major role in ''Bram Stoker's Dracula''. Waits also contributed two songs to the documentary ''Streetwise'' (1984), "Rat's Theme" and "Take Care of All My Children".

After leaving Asylum for Island Records, Waits released ''Swordfishtrombones'' in 1983, a record that marked a sharp turn in his musical direction. While Waits had before played either piano or guitar, he now gravitated towards less common instruments, saying, "Your hands are like dogs, going to the same places they've been. You have to be careful when playing is no longer in the mind but in the fingers, going to happy places. You have to break them of their habits or you don't explore; you only play what is confident and pleasing. I'm learning to break those habits by playing instruments I know absolutely nothing about, like a bassoon or a waterphone." ''Swordfishtrombones'' also introduced instruments such as bagpipes ("Town with No Cheer") and marimba ("Shore Leave") to Waits' repertoire, as well as pump organs, percussion (sometimes reminiscent of the music of Harry Partch), horn sections (often featuring Ralph Carney playing in the style of brass bands or soul music), experimental guitar, and obsolete instruments (many of Waits' albums have featured a damaged, unpredictable Chamberlin, and more recent albums have included the little-used Stroh violin).

His songwriting shifted as well, moving away from the traditional piano-and-strings ballad sound of his 1970s output towards a number of styles largely ignored in pop music, including primal blues, cabaret stylings, rumbas, theatrical approaches in the style of Kurt Weill, tango music, early country music and European folk music as well as the Tin Pan Alley-era songs that influenced his early output. He also recorded a spoken word piece, "Frank's Wild Years", influenced by Ken Nordine's "word jazz" records of the 1950s. Apart from Captain Beefheart and some of Dr. John's early output, there was little precedent in popular music.

Waits's new emphasis on experimenting with various styles and instrumentation continued on 1985's ''Rain Dogs'', a sprawling, 19-song collection which received glowing reviews (the album was ranked #21 on ''Rolling Stone'''s list of the 100 greatest albums of the 1980s. In 2003, the album was ranked number 397 on ''Rolling Stone'' magazine's list of the 500 greatest albums of all time.) Contributions from guitarists Marc Ribot, Robert Quine, and Keith Richards accompanied Waits' move away from piano-based songs, in juxtaposition with an increased emphasis on instruments such as marimba, accordion, double bass, trombone, and banjo. The album also spawned the 12" single "Downtown Train/Tango Till They're Sore/Jockey Full of Bourbon", with Jean Baptiste Mondino filming a promotional music video for "Downtown Train" (which would later become a hit for Rod Stewart), featuring a cameo from boxing legend Jake LaMotta. The album peaked at #188 on Billboard's Top 200 albums chart; however, its reputation has come to far outshine low initial sales.

''Franks Wild Years'', a musical play by Waits and Brennan, was staged as an Off-Broadway musical in 1986, directed by Gary Sinise, in a successful run at Chicago's famed Steppenwolf Theater. Waits himself played the lead role. Waits developed his acting career with several supporting roles and a lead role in Jim Jarmusch's ''Down by Law'' in 1986, which also featured two of Waits's songs from ''Rain Dogs'' in the soundtrack. In the same year, Waits also contributed vocals to the song "Harlem Shuffle" on The Rolling Stones' album ''Dirty Work''.

In 1987, he released ''Franks Wild Years'' (subtitled "Un Operachi Romantico in Two Acts"), which included studio versions from Waits' play of the same name. ''Rolling Stone'' summed up the album's myriad styles this way: "Everything from sleazy strip-show blues to cheesy waltzes to supercilious lounge lizardry is given spare, jarring arrangements using various combinations of squawking horns, bashed drums, plucked banjo, snaky double bass, carnival organ and jaunty accordion." Waits also continued to further his acting career with a supporting role as Rudy the Kraut in ''Ironweed'' (an adaptation of William Kennedy's Pulitzer Prize-winning novel) alongside Jack Nicholson and Meryl Streep, in which Waits performed the song "Big Rock Candy Mountain", as well as a part in Robert Frank's ''Candy Mountain'', in which Waits also performed "Once More Before I Go." In 1988, Waits performed in ''Big Time'', a surreal concert movie and soundtrack which he cowrote with his wife.

In 1989, Waits appeared in his final theatrical stage role to date, appearing as Curly in Thomas Babe's ''Demon Wine'', alongside Bill Pullman, Philip Baker Hall, Carol Kane, and Bud Cort. The play opened at the Los Angeles Theater Center in February 1989 to mixed reviews, although Waits' performance was singled out by a number of critics, including John C. Mahoney, who described it as "mesmerizing." Waits finished the decade with appearances in three movies: as the voice of a radio DJ in Jim Jarmusch's ''Mystery Train''; as Kenny the Hitman in Robert Dornhelm's ''Cold Feet''; and the lead role of Punch & Judy man Silva in ''Bearskin: An Urban Fairytale''. His only musical output of the year consisted of contributing his cover of Phil Phillips' "Sea of Love" to the soundtrack of the Al Pacino movie of the same name and contributing vocals to The Replacements song "Date to Church", which appeared as a B-side to their single "I'll Be You".

1990s

''The Black Rider: The Casting of the Magic Bullets'' — a theatrical collaboration of Waits, director Robert Wilson, and writer William S. Burroughs — premiered at Hamburg's Thalia Theatre on March 31, 1990. The project was based on a German folktale called ''Der Freischütz'', with Wilson responsible for the design and direction, Burroughs for writing the book, and Waits for music and lyrics, which were heavily influenced by the works of Bertolt Brecht and Kurt Weill. In the same year, Waits contributed a cover of Cole Porter's "It's All Right with Me" to ''Red Hot + Blue'', the first in the series of compilation albums from the Red Hot Organization — one of the first major AIDS benefits in the music business — which sold over a million copies worldwide. Jim Jarmusch directed a promotional music video for the song. Waits also collaborated with photographer Sylvia Plachy in the same year; her book ''Sylvia Plachy's Unguided Tour'' includes a short Waits record to accompany the photographs and text.

The following year, Waits was extremely busy working on movie soundtracks, acting, and contributing to a number of music projects by other artists. First, Waits appeared on the Primus album ''Sailing the Seas of Cheese'' as the voice of "Tommy the Cat", which exposed him to a new audience in alternative rock. This was the first of several collaborations between Waits and the group; Frontman Les Claypool would appear on several subsequent Waits releases. The same year saw Waits provide spoken word contributions to ''Devout Catalyst'', an album by one of Waits' greatest influences, Ken Nordine, on the songs "A Thousand Bing Bangs" and "The Movie." Waits also contributed vocals to a duet with singer Bob Forrest on the song "Adios Lounge" on the Thelonious Monster album ''Beautiful Mess''. He also contributed vocals to two songs ("Little Man" and "I'm Not Your Fool Anymore") on jazz tenor saxophonist Teddy Edwards' album ''Mississippi Lad''. Edwards was extremely complimentary of Waits' contributions, saying:

Tom Waits is the one who got me my contract with PolyGram. He's wonderful, he's America's best lyricist since Johnny Mercer. He came down to the studio on the ''Mississippi Lad'' album, that's the first one I did for PolyGram, and he sang two of my songs, wouldn't accept any money, just trying to give me the best boost that he could.

The only collection of exclusively Waits-performed material of 1991 appeared when Waits composed and conducted the almost exclusively instrumental music for Jim Jarmusch's 1991 film ''Night on Earth'', which was released as an album the following year. In July 1991, Screamin' Jay Hawkins released the album ''Black Music for White People'', which features covers of two Waits compositions: "Heartattack & Vine" (which later that year was used in a European Levi's advertisement without Waits' permission, resulting in a lawsuit) and "Ice Cream Man". Waits continued to appear in movie acting roles, the most significant of which was his uncredited cameo as a disabled veteran in Terry Gilliam's ''The Fisher King''. He also appeared alongside Kevin Bacon, John Malkovich, and Jamie Lee Curtis in Steve Rash's ''Queens Logic'', and opposite Tom Berenger and Kathy Bates in Hector Babenco's film ''At Play in the Fields of the Lord'', adapted from Peter Matthiessen's 1965 novel.

''Bone Machine'', Waits's first studio album in five years, was released in 1992. The stark record featured a great deal of percussion and guitar (with little piano or sax), marking another change in Waits' sound. Critic Steve Huey calls it "perhaps Tom Waits's most cohesive album... a morbid, sinister nightmare, one that applied the quirks of his experimental '80s classics to stunningly evocative — and often harrowing — effect... Waits' most affecting and powerful recording, even if it isn't his most accessible." ''Bone Machine'' was awarded a Grammy in the Best Alternative Album category. On December 19, 1992 ''Alice'', Waits's second theatrical project with Robert Wilson, premiered at the Thalia Theatre in Hamburg. Paul Schmidt adapted the text from the works of Lewis Carroll (''Alice's Adventures in Wonderland'' and ''Through the Looking-Glass'', in particular), with songs by Waits and Kathleen Brennan presented as intersections with the text rather than as expansions of the story, as would be the case in conventional musical theater. These songs would be recorded by Waits as a studio album 10 years later on ''Alice''. 1992 also saw Waits featuring in Francis Ford Coppola's film ''Bram Stoker's Dracula'', as the possessed lunatic Renfield.

In 1993, he released ''The Black Rider'', which contained studio versions of the songs that Waits had written for the musical of the same name three years previously, with the exceptions of "Chase the Clouds Away" and "In the Morning", which appeared in the theatrical production but not on the studio album. William S. Burroughs also guests on vocals on "'Tain't No Sin". In the same year, Waits lent his vocals to Gavin Bryars' 75-minute reworking of his 1971 classical music piece ''Jesus' Blood Never Failed Me Yet''; appeared in Robert Altman's film version of Raymond Carver's stories ''Short Cuts'' and Jim Jarmusch's ''Coffee and Cigarettes: Somewhere in California'', a short black-and-white movie with Iggy Pop; and his third child, Sullivan, was born. In 1997, Waits and Brennan wrote and performed the music for ''Bunny'' the animated short film by 20th Century Fox's Blue Sky Studios, which was awarded Best Animated Short Film by the Academy of Motion Picture Arts and Sciences.

In 1995, Holly Cole released ''Temptation'', a tribute album consisting entirely of Waits covers.

Another Waits cover was released in 1996, as Meat Loaf covered ''Martha'' for his concept album ''Welcome to the Neighborhood''.

In 1998, after Island Records released the compilation ''Beautiful Maladies: The Island Years'', Waits left the label for Epitaph, whose president, Andy Kaulkin, said the label was "...blown away that Tom would even consider us. We are huge fans." Waits himself was full of praise for the label, saying "Epitaph is rare for being owned and operated by musicians. They have good taste and a load of enthusiasm, plus they're nice people. And they gave me a brand-new Cadillac, of course."

Waits's first album on his new label, ''Mule Variations'', was issued in 1999. ''Billboard'' described the album as musically melding "backwoods blues, skewed gospel, and unruly art stomp into a sublime piece of junkyard sound sculpture." The album was Waits' first release to feature a turntablist. The album won a Grammy in 2000; as an indicator of how difficult it is to classify Waits's music, he was nominated simultaneously for Best Contemporary Folk Album (which he won) and Best Male Rock Vocal Performance (for the song "Hold On"), both different from the genre for which he won his previous Grammy. The album was also his highest-charting album in the U.S. to date, reaching #30.

The same year, Waits made a foray into producing music for other artists, teaming up with his old friend Chuck E. Weiss to coproduce (with his wife, Kathleen Brennan) ''Extremely Cool'', as well as appearing on the record as a guest vocalist and guitarist. He also contributed a cover of Skip Spence's "Books of Moses" to ''More Oar: A Tribute to the Skip Spence Album'', a collection of covers of the singer's songs on Birdman Records. The same year, Waits appeared in the comedy ''Mystery Men''.

2000s

John Hammond's ''Wicked Grin'', a collection of Waits cover songs, was released in 2001. Waits appears on most songs, playing guitar, piano, and/or offering backing vocals. The album also includes the traditional hymn "I Know I've Been Changed", performed as a duet by Hammond and Waits.

Tori Amos included a cover of the song "Time", from ''Rain Dogs'' on her 2001 album ''Strange Little Girls''. In 2002, Waits simultaneously released two albums, ''Alice'' and ''Blood Money''. Both collections had been written almost 10 years previously and were based on theatrical collaborations with Robert Wilson; the former a musical play about Lewis Carroll, and the latter an interpretation of Georg Büchner's play fragment ''Woyzeck''. Both albums revisit the tango, Tin Pan Alley, and spoken-word influences of ''Swordfishtrombones'', while the lyrics are both profoundly cynical and melancholic, exemplified by "Misery is the River of the World" and "Everything Goes to Hell." "Diamond in Your Mind", which Waits wrote for Wilson's ''Woyzeck'', did not appear on ''Blood Money''; however, it did emerge on Solomon Burke's album ''Don't Give Up on Me'' of the same year. While Waits has played the song live a number of times, an official version would not be released until 2007. The same year, Waits contributed a version of "The Return of Jackie and Judy" by The Ramones to the compilation album ''We're a Happy Family - A Tribute to Ramones'', which was released in 2003 on Columbia Records. That same year, Waits was also a judge for the 2nd annual Independent Music Awards to support independent artists' careers. Waits was also a judge for the 10th annual Independent Music Awards.

Waits released ''Real Gone'', his first nontheatrical studio album since ''Mule Variations'', in 2004. It is Waits's only album to date to feature absolutely no piano on any of its tracks. Waits beatboxes on the opening track, "Top of the Hill", and most of the album's songs begin with Waits's "vocal percussion" improvisations. It is also more rock-oriented, with less blues influence than he has previously demonstrated. The same year, Waits contributed backing vocals to the track "Go Tell It on the Mountain" on the Grammy Award (Best Traditional Gospel Album)-winning album of the same name by The Blind Boys of Alabama. He also contributed a version of Daniel Johnston's "King Kong" to the tribute album ''The Late Great Daniel Johnston: Discovered Covered'', released on Gammon Records.

At this time, Waits made a return to acting after a five-year break, marked at first by the re-release of his 1993 Jim Jarmusch-directed short ''Coffee and Cigarettes: Somewhere in California'', costarring Iggy Pop, compiled in ''Coffee and Cigarettes''. In 2005, Waits appeared in the Tony Scott film ''Domino'' as a soothsayer. In the same year, Waits appeared as himself in Roberto Benigni's romantic comedy ''La Tigre e la Neve'', set in occupied Baghdad during the Iraq War. In the movie, Waits appears in a dream scene as himself, singing the ballad "You Can Never Hold Back Spring" and accompanying himself at the piano.

A 54-song three-disc box set of rarities, unreleased tracks, and brand-new compositions called ''Orphans: Brawlers, Bawlers & Bastards'' was released in November 2006. The three discs are subdivided relating to their content: "Brawlers" features Waits's more upbeat rock and blues songs; "Bawlers", his ballads and love songs; and "Bastards", songs that fit in neither category, including a number of spoken-word tracks. A video for the song "Lie to Me" was produced as a promotion for the collection. ''Orphans'' also continues Waits's newfound interest in politics with "Road to Peace", a song about the Israeli-Palestinian conflict. The album is also notable for containing a number of covers of songs by other artists, including The Ramones ("The Return of Jackie and Judy" and "Danny Says"), Daniel Johnston ("King Kong"), Kurt Weill and Bertolt Brecht ("What Keeps Mankind Alive"), and Leadbelly ("Ain't Goin' Down to the Well" and "Goodnight Irene"), as well as renditions of works by poets and authors admired by Waits, such as Charles Bukowski and Jack Kerouac and a previously released duet with Mark Linkous of Sparklehorse entitled "Dog Door". Waits' albums ''Orphans: Brawlers, Bawlers & Bastards'' and ''Alice'' are both included in metacritic.com's list of the "Top 200: Best-Reviewed Albums" since 2000 at #10 and #20, respectively (as of November 2009). The same years, Waits appeared on Sparklehorse's album ''Dreamt for Light Years in the Belly of a Mountain'', playing piano on the track "Morning Hollow."

Five different versions of Waits's song "Way Down in the Hole" have been used as the opening theme songs for the HBO television show ''The Wire''. Waits's own version, from ''Frank's Wild Years'', was used for season two. The other versions used for the series were performed by, in season order, The Blind Boys of Alabama, The Neville Brothers, "DoMaJe" and Steve Earle.

Waits made a number of high-profile television and concert appearances between 2006 and 2010. In November 2006, Waits appeared on ''The Daily Show'' and performed "The Day After Tomorrow." This was significant for his having been only the third performing guest on the show, the first being Tenacious D and the second The White Stripes. On May 4, 2007, Waits performed "Lucinda" and "Ain't Goin' Down to the Well" from ''Orphans'' on the last show of a week ''Late Night with Conan O'Brien'' spent in San Francisco. There was a short interview after the last performance. Waits also played in the Bridge School Benefit on October 27–28, 2007 with Kronos Quartet.

On July 10, 2007, Waits released the download-only digital single "Diamond In Your Mind". The version of the song was recorded with Kronos Quartet, with Greg Cohen, Philip Glass, and The Dalai Lama at the benefit concert "Healing The Divide: A Concert for Peace and Reconciliation" at Avery Fisher Hall, recorded on September 21, 2003.

Waits's song "Trampled Rose" (from ''Real Gone'') appeared on the critically acclaimed album ''Raising Sand'', a collaboration between Robert Plant and Alison Krauss. Waits also provided guest vocals on the song "Pray" by fellow ANTI- artists The Book of Knots on their album ''Traineater''.

He played the role of Kneller in the film ''Wristcutters: A Love Story'', which opened in November 2007.

On January 22, 2008, Waits made a rare live appearance in Los Angeles, performing at a benefit for Bet Tzedek Legal Services—The House of Justice, a nonprofit poverty law center.

On May 7, 2008, Waits announced the Glitter and Doom Tour starting in June 2008, touring cities in the southern United States and subsequently announced a series of dates in the UK, Ireland and mainland Europe. Waits was awarded the key to the city of El Paso, Texas during a concert on June 20, 2008. In his generally positive review of the opening show of the tour, ''The Wall Street Journal'' critic Jim Fusilli described Waits' music thus: }}

On May 20, 2008 Scarlett Johansson's debut album, entitled ''Anywhere I Lay My Head'', featured covers of ten Tom Waits songs. Waits made an appearance on the album ''The Spirit of Apollo'' by alternative hip hop project N.A.S.A., on the track "Spacious Thoughts."

Waits wrote the following introduction for the Tompkins Square compilation ''People Take Warning – Murder Ballads & Disaster Songs, 1913–1938'':

In late 2009, Terry Gilliam's film ''The Imaginarium of Doctor Parnassus'' was released, with Waits in the role of Mr. Nick. Production began in December 2007 in London. Star Heath Ledger's death in January 2008 cast doubt on the film's future, but the production was salvaged with the addition of new actors playing his character in scenes he did not complete.

2010s

Waits played the role of "The Engineer" in the film ''The Book of Eli'', opposite Denzel Washington, which opened in January 2010.

He is currently working on a new stage musical with director and long-time collaborator Robert Wilson and playwright Martin McDonagh.

In early 2011, Tom Waits completed a set of 23 poems entitled ''Seeds on Hard Ground'', which were inspired by Michael O'Brien's portraits of the homeless in his upcoming book, ''Hard Ground'', which will include the poems alongside the portraits. In anticipation of the book release, Waits and Anti- printed limited edition chapbooks of the poems to raise money for Redwood Empire Food Bank, a homeless referral and family support service in Sonoma County, California. As of January 26, 2011, four editions, each limited to a thousand copies costing $24.99US each, sold out, raising $90,000 for the food bank.

It was announced on February 9, 2011, that Waits was to be inducted into the Rock and Roll Hall of Fame by Neil Young. The ceremony was held at the Waldorf-Astoria on Monday, March 14, 2011, at 8:30pm EST. Waits accepted the award with his customary humor, stating, "They say I have no hits and that I'm difficult to work with... like it's a bad thing."

On February 24, 2011, it was announced via Waits' official website that he has begun work on his next studio album.

Waits said through his website that on August 23 he would "set the record straight" in regards to rumors of a new release. On August 23, the title of the new album was revealed to be ''Bad as Me'', and a new single, also titled "Bad as Me," started being offered via Amazon.com and other sites.

Record companies

Waits has often switched to smaller independent record companies over the years; he signed to Asylum Records before they were bought out by Elektra Records and Warner Bros. During his time with Island Records, that label expanded from a small company to a music industry giant. He then signed to Anti Records, a division of Epitaph Records.

Lawsuits

Waits has steadfastly refused to allow the use of his songs in commercials and has joked about other artists who do (commenting "If Michael Jackson wants to work for Pepsi, why doesn't he just get himself a suit and an office in their headquarters and be done with it?"). He has filed several lawsuits against advertisers who used his material without permission. He has been quoted as saying, "Apparently, the highest compliment our culture grants artists nowadays is to be in an ad — ideally, naked and purring on the hood of a new car", he said in a statement, referring to the Mercury Cougar. "I have adamantly and repeatedly refused this dubious honor."

Waits filed his first lawsuit in 1988 against Frito-Lay. The 9th Circuit Court of Appeals affirmed an award of $2.375-million in his favor (''Waits v. Frito-Lay'', 978 F. 2d 1093 (9th Cir. 1992)). Frito-Lay had approached Waits to use one of his songs in an advertisement. Waits declined the offer, and Frito-Lay hired a Waits soundalike to sing a jingle similar to ''Small Change'''s "Step Right Up", which is, ironically, a song Waits has called "an indictment of advertising". Waits won the lawsuit, becoming one of the first artists to successfully sue a company for using an impersonator without permission.

In 1993, Levi's used Screamin' Jay Hawkins' version of Waits' "Heartattack and Vine" in a commercial. Waits sued, and Levi's agreed to cease all use of the song and offered a full page apology in ''Billboard''. Waits found himself in a situation similar to his earlier one with Frito Lay in 2000 when Audi approached him, asking to use "Innocent When You Dream" (from ''Franks Wild Years'') for a commercial broadcast in Spain. Waits declined, but the commercial ultimately featured music very similar to that song. Waits undertook legal action, and a Spanish court recognized that there had been a violation of Waits's moral rights in addition to the infringement of copyright. The production company, Tandem Campany Guasch, was ordered to pay compensation to Waits through his Spanish publisher. Waits was later quoted as jokingly saying the company got the name of the song wrong, thinking it was called "Innocent When You Scheme".

In 2005, Waits sued Adam Opel AG, claiming that, after having failed to sign him to sing in their Scandinavian commercials, they had hired a sound-alike singer. In 2007, the suit was settled, and Waits gave the sum to charity.

Waits has also filed a lawsuit unrelated to his music. He was arrested in 1977 outside Duke's Tropicana Coffee Shop in Los Angeles. Waits and a friend were trying to stop some men from bullying other patrons. The men were plainclothes police, and Waits and his friend were taken into custody and charged with disturbing the peace. The jury found Waits not guilty; he took the police department to court and was awarded $7,500 compensation.

Discography and filmography

Tours

1973: ''Closing Time'' touring

1974–1975: ''The Heart of Saturday Night'' touring

1975–1976: ''Small Change'' touring

1977: ''Foreign Affairs'' touring

1978–1979: ''Blue Valentine'' touring

1980–1982: ''Heartattack and Vine'' touring

1985: ''Rain Dogs'' touring

1987: ''Big Time'' touring

1999: ''Get Behind the Mule Tour''

2004: ''Real Gone Tour''

2006: ''The Orphans Tour''

2008: ''Glitter and Doom Tour''

Further reading

References

External links

Discography at the Tom Waits Library

Interview with Amanda Petrusich, Pitchfork Media, November 27, 2006

Interview with Jon Stewart, ''The Daily Show'', November 28, 2006

Tom Waits at NPR Music, contains interviews

Category:1949 births Category:Living people Category:American people of Norwegian descent Category:American composers Category:American film actors Category:American male singers Category:American multi-instrumentalists Category:American musicians of Norwegian descent Category:American people of Scotch-Irish descent Category:American rock singers Category:American blues singers Category:American singer-songwriters Category:Eels (band) members Category:English-language singers Category:Epitaph Records artists Category:Grammy Award winners Category:People from Chula Vista, California Category:People from Pomona, California Category:People from the San Fernando Valley Category:People from Sonoma County, California Category:Singers from California Category:Songwriters from California Category:Writers from California Category:Sebastopol, California Category:Rock and Roll Hall of Fame inductees Category:People from Echo Park, Los Angeles

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Name	Toots and the Maytals
Landscape	yes
Background	group_or_band
Origin	Jamaica
Genre	ReggaeSkaRocksteady
Years active	1963 to early 1980searly 1990s to present
Label	Beverley'sTrojanV2Mango
Website	http://www.tootsandthemaytals.com/ http://www.myspace.com/tatm
Current members	Frederick "Toots" HibbertPaul DouglasCarl HarveyJackie JacksonMichelle EugeneLeba ThomasMarie "Twiggi" GittenNorris WebbCharles FarquarsonRadcliffe "Dougie" BryanAndy Bassford
Past members	Hux BrownHarold ButlerHenry "Raleigh" Gordon (deceased)Winston Wright (deceased)Nathaniel "Jerry" Matthias or McCarthyWinston Grennan (deceased) }}

Toots and the Maytals, originally called simply The Maytals, are a Jamaican musical group and one of the best known ska and reggae vocal groups. According to Sandra Brennan at Allmusic, "The Maytals were key figures in reggae music. Formed in the early 1960s when ska was hot, the Maytals had a reputation for having strong, well-blended voices and a seldom-rivaled passion for their music. Frontman Hibbert's soulful style led him to be compared to Otis Redding".

Career

Frederick "Toots" Hibbert, the frontman of the group, was born in May Pen, Clarendon, Jamaica in 1945, the youngest of seven children. He grew up singing gospel music in a church choir, and moved to Kingston in 1958 at the age of thirteen.

In Kingston, Hibbert met Henry "Raleigh" Gordon and Nathaniel "Jerry" Mathias, forming in 1961 a group whose early recordings were incorrectly attributed to 'The Flames' and 'The Vikings' in the UK by Island Records. The Maytals first had chart success recording for producer Clement "Coxsone" Dodd at Studio One. With musical backing from Dodd's house band, The Skatalites, the Maytals' close-harmony gospel singing ensured success, overshadowing Dodd's other up-and-coming vocal group, The Wailers. After staying at Studio One for about two years, the group moved on to do sessions for Prince Buster before recording with Byron Lee in 1966. With Lee, the Maytals won the first-ever Jamaican Independence Festival Popular Song Competition with their original song "Bam Bam" (not to be confused with the Sister Nancy song of the same title). However, the group's musical career was interrupted in late 1966 when Hibbert was arrested and imprisoned for 18 months. He stated that he was not arrested for ganja, but whilst bailing a friend. He also stated that he made up the number 54-46 when writing "54-46 That's My Number" about his time in jail.

Following Hibbert's release from jail towards the end of 1967, the Maytals began working with the Chinese Jamaican producer Leslie Kong, a collaboration which yielded a string of hits throughout the late 1960s and early 1970s. These included "Do the Reggay", one of several songs released in 1968 to first use the word 'reggae' (spelled 'reggay') in a Jamaican recording; "Pressure Drop"; "54-46 That's My Number" the 1969 Jamaica festival's popular song winner; "Sweet and Dandy"; and "Monkey Man", the group's first international hit in 1970. By 1971, they had not only become the biggest act on the island, they were also (thanks to signing a recording contract with Chris Blackwell's Island Records) international stars. In 1972 they won their third Jamaica festival popular song with "Pomps and Pride". The group was also featured twice in the soundtrack to ''The Harder They Come'', the 1972 film starring Jimmy Cliff, named as one of ''Vanity Fair'''s Top 10 soundtracks of all time.

After Kong's death in 1971, the group continued to record with Kong's former sound engineer, Warrick Lyn. Their re-instated producer Byron Lee renamed them Toots & the Maytals. The group released three best-selling albums produced by Lyn and Blackwell of Island Records, and enjoyed international hits with ''Funky Kingston'' in 1973 and ''Reggae Got Soul'' in 1975. Following the release of ''Reggae Got Soul'', Toots & the Maytals were invited to tour as the opening act for The Who during their 1975-76 North American tour. The tour went poorly and Toots & the Maytals never went on to the success of Bob Marley or Peter Tosh in the U.S.

Toots and the Maytals' compositions would be given a second airing in 1978-80 during the reggae punk and ska revival period in the UK, when The Specials included "Monkey Man" on their 1979 debut album and The Clash covered "Pressure Drop". They were also included in the lyrics to Bob Marley & The Wailers song, "Punky Reggae Party" - ''"The Wailers will be there, The Damned, The Jam, The Clash, The Maytals will be there, Dr. Feelgood too"''. In 1982, Toots & the Maytals' "Beautiful Woman", reached number one in New Zealand, but the group had already broken up.

They reformed in the early 1990s to continue touring and recording successfully.

In 2005, the group released ''True Love'', an album consisting of re-recorded versions of their earlier hits, alongside Bonnie Raitt, Willie Nelson, Eric Clapton, Keith Richards, Trey Anastasio, No Doubt, Ben Harper, The Roots, and Shaggy. The album won the Grammy Award that year for best reggae album.

In 2006, they recorded a reggae/ska version of Radiohead's "Let Down" for the tribute album, ''Radiodread'', by the Easy Star All-Stars. The album was a song for song makeover of the English rock band's album ''OK Computer'' into reggae, dub and ska. In August 2007 Toots & the Maytals released ''Light Your Light'', which featured re-workings of older songs such as "Johnny Cool Man", as well as new material. The album was nominated in 2008 for a Grammy in the best reggae album category.

Toots & the Maytals hold the current record of number one hits in Jamaica, with a total of thirty one.

In March 2009 it was announced that Toots & the Maytals would be performing alongside Amy Winehouse, for their shared record label, Island Records' 50th anniversary. Winehouse had covered the band's "Monkey Man", and the act were supposed to support her at the Shepherds Bush Empire in London on 31 May 2009. However, Winehouse was forced to cancel, leaving the Maytals to play at the more intimate Bush Hall, round the corner from the Empire, to a sell-out crowd.

In the summer of 2009, Toots and the Maytals performed at the Mountain Jam festival at Hunter Mountain, New York.

On 8 July 2011, Toots and the Maytals played the Winnipeg Folk Festival to an outdoor dancing crowd of thousands.

In August 2011, Toots and the Maytals are due to appear at a small number of outdoor events, including Rhythm Festival

Discography

Studio albums

''Never Grow Old'' -- 1963 Coxsone Dodd production (N.D. Records/Coxsone 1963 JA. LP JBL1113) (Heartbeat 1997 US. CD HB143)

''Life could be a dream'' -- 1962-4 Coxsone Dodd production (Studio One 1992 JA.)

''The Original Golden Oldies Vol.3'' -- 1964 Prince Buster production (Prince Buster Record Shack 1974. LP PB11)

''The Sensational Maytals'' -- 1964-5 Byron Lee & Ronnie Nasralla production (Dynamic 1965. DBL1003) a.k.a. ''Sensational Ska Explosion'' (Hol. Jamaican Gold 1993. JMC 200.112)

''Do The Reggae'' -- 1966-70 Leslie Kong production (Attack 1988 U.K. ATLP103)

''Sweet and Dandy'' -- 1968 Leslie Kong production (Beverley's 1969 JA. LP005)

''From The Roots'' -- 1970 Leslie Kong & Warrick Lyn production (Trojan 1973 UK. TRLS65) (Sanctuary/Trojan 2003 UK. CD TJCCD091)

''Monkey Man'' -- 1970 Leslie Kong production (Beverley's/Trojan 1970 JA./UK. TBL107) (House Of 1997)

''The Maytals Greatest Hits'' -- 1970 Leslie Kong production (Beverley's 1971 JA. BLP021)

''Slatyam Stoot'' -- 1972 Warrick Lyn production (Dynamic Sounds 1972 US. DY3331)

''Funky Kingston'' -- 1972-3 Warrick Lyn, Chris Blackwell & Dave Bloxham production (Dragon 1973 UK. DRLS5002) (Mango 1973 JA. MLPS9330) (Island/Trojan 1975 US.)

''Roots Reggae'' -- 1974 Warrick Lyn production (Dynamic Sounds 1974 JA. DY3343)

''In the Dark'' -- 1974 Warrick Lyn production (Dragon 1974 UK. DRLS5004) (Trojan UK. CDTRL 202)

''Reggae Got Soul'' -- 1975-6 Warrick Lyn, Chris Blackwell & Joe Boyd production (Mango 1976. MLPS9374) (Island 1976 US. ILPS9374)

''Toots Presents The Maytals'' -- 1977 Warrick Lyn production (Chin Randy's 1977. CRRLP004) (State Records 1978. ETAT16)

''Pass the Pipe'' -- Karl Pitterson & Warrick Lyn production (Island 1979. ILPS9534) (Mango 1979)

''Just Like That'' -- Chris Blackwell, Karl Pitterson & Dicky Jobson production (Island 1980. ILPS9590) (Mango 1980)

''Knock Out!'' -- Chris Blackwell & Toots Hibbert production (Island 1981. ILPS9670) (Mango 1981. MLPS9670)

''Reggae Greats'' (Island 1984. IMCD38) (Mango 1985. MLPS9781) (Island 2001. CD remastered)

''Toots In Memphis'' (Mango 1988 US. 539818, CID9906, L38958)

''Recoup'' (Alla Son 1997. ASM CD01)

''Ska Father'' (Alla Son 1998)

''World Is Turning''(D&F; Music 2003) (XIII Bis 2005)

''True Love'' (V2 2004)

''Light Your Light'' 2005 Toots Hibbert production (D&F; Music 2007)

''Stinga 1'' (D&F; Music 2009)

''Flip and Twist'' (D&F; Music 2010)

Live albums

''Live'' (recorded 29 September 1980) (Island 1980, ILPS9647)

''Live at Reggae Sunsplash'' (recorded 4 August 1982) (Sunsplash Records 1983, VSLP8901, RS8901) (Mobile Fidelity 19??, MFCD753)

''An Hour Live "Straight from the Yard" Dedicated to Robert Nesta Marley'' (recorded 4 August 1982) (Sus 1990, SUS8924) (Genes 1997, GNS8924)

''Live in London'' (recorded 8 June 1998) (Trojan 1999, CDTRD420)

Compilation albums

''Roots Reggae (The Classic Jamaican Albums )'' (Trojan 2005) - six CD album boxset: Sensational Maytals, Sweet And Dandy, Monkey Man, Greatest Hits, Slatyam Stoot, Roots Reggae.

''The Best Of Toots And The Maytals'' (1979)

''Reggae Greats'' (1985)

''Do the Reggae 1966-70'' (1988)

''Bla. Bla. Bla.'' (1993)

''Time Tough: The Anthology'' (1996)

''Recoup'' (1997)

''The Very Best of Toots & The Maytals'' (2000)

''54-46 Was My Number: Anthology 1964-2000'' (2002)

Other Contributions

''Goin' Home: A Tribute to Fats Domino'' (Vanguard, 2007), performing Domino's "Let The Four Winds Blow"

Contemporary usage

Covers

The Clash, The Specials, Gov't Mule, Izzy Stradlin & the Ju Ju Hounds, Jack Johnson, Josh Heinrichs, Robert Palmer (on the album of the same name), and The Oppressed, have all covered "Pressure Drop".

The Specials, Peste & Sida, The Aggrolites, Reel Big Fish, Los Pericos, Big D and the Kids Table, Amy Winehouse, Melt Banana, No Doubt, Adam Ant (on the scrapped ''Save The Gorilla'' EP) and Ore Ska Band have all covered "Monkey Man".

The Australian musician Xavier Rudd covered "Famine".

"54-46 That's My Number" was covered by Sublime, Ernest Ranglin and Fermín Muguruza, plus the chorus is often played live by The Trews, in an extended version of their own song, "Tired of Waiting".

311 covered "Reggae Got Soul" on the soundtrack to the animated film, ''Surf's Up''.

"Bam Bam" has been covered by several artists, including Chaka Demus.

"Chaty chaty" was covered by the Basque band Kortatu in their song "Sarri Sarri"

Samples

The Manchester based band Sonic Boom Six sampled "Funky Kingston", for their song "Monkey See, Monkey Do", on the 2005 Champion Edition of their album, ''Sounds to Consume''.

Soundtrack appearances

The songs "Pressure Drop" and "Sweet and Dandy" were featured in the seminal Reggae soundtrack to the Jamaican film ''The Harder They Come'', (1972).

"Bam Bam" was featured in the soundtrack to the film ''Countryman''.

"Reggae Got Soul" was featured in the soundtrack to the film ''Surf's Up''.

"Funky Kingston" and "Pressure Drop" were featured on the reggae radio station, K-Jah Radio West in the video game, ''Grand Theft Auto San Andreas'' (2004). "Funky Kingston" was also featured in the video game, ''Scarface: The World Is Yours''; in the film, ''Notes on a Scandal''; and in 2004's Broken Lizard production , ''Club Dread''(which also had "Broadway Jungle"). In addition TLC's television series, ''Miami Ink'', used the song as its theme music.

Shane Meadows' 2007 film, ''This Is England'', featured the songs ''Louie Louie'', "Pressure Drop" and "54-46 Was My Number".

"Celia" was featured on ''Weeds: Music from the Original Series, Volume 4''.

"Time Tough" was featured in the soundtrack of ''Tony Hawk's Project 8''.

"54-46 Was My Number" was featured in the soundtrack to the film ''Repo Men'' (2009) and the game Grand Theft Auto: Episodes From Liberty City on the reggae radio station RamJam FM (2009).

"It Must Be True Love" was heard in ''Skins (TV Series)'' Series 5, Episode 3 (Mini) (2011).

See also

List of reggae musicians

List of roots reggae artists

List of ska musicians

List of Caribbean music groups

References

External links

Official Toots Hibbert website

Toots Hibbert MySpace

Comprehensive discography at X-Ray Music

Maytals.net - fan site and lyrics

Toots interview by Daiana Feuer, L.A. Record

Category:Jamaican ska groups Category:First-wave ska groups Category:Grammy Award winners Category:Jamaican reggae musical groups Category:Charly Records artists Category:Trojan Records artists

ca:Toots and The Maytals de:Toots & the Maytals es:Toots and the Maytals fr:Toots and the Maytals gl:Toots and the Maytals it:Toots & the Maytals ht:Maytals hu:Toots & the Maytals nl:Toots and The Maytals ja:トゥーツ・アンド・ザ・メイタルズ no:Toots and the Maytals pl:Toots and The Maytals pt:Toots & the Maytals ru:Toots and the Maytals fi:Toots & the Maytals sv:Toots and the Maytals

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

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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

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