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Jesus

Man living at the time of the New Testament

Jesus Christ, the central figure of Christianity, is the Son of God who became incarnate, died for the sins of humanity, and rose from the dead, providing salvation for all who believe in Him.

🗺 Places mentioned alongside Jesus on the map →

Also known as Messiah · Lord · Christ · Christ Jesus · Christian · Immanuel · Emmanuel

Jesus Christ is the central figure of the New Testament and the foundation of the Christian faith. He is the eternal Son of God who became incarnate, being born of the Virgin Mary in Bethlehem. Jesus lived a sinless life and performed many miracles, demonstrating His divine power and authority. He taught with wisdom and authority, proclaiming the Kingdom of God and calling people to repentance and faith. Jesus faced opposition from religious leaders and was ultimately crucified under Pontius Pilate. However, on the third day, He rose from the dead, appearing to His disciples and commissioning them to spread the gospel message. Jesus ascended into heaven and is now seated at the right hand of God the Father, interceding for believers. He is the Savior of the world, offering forgiveness of sins and eternal life to all who put their faith in Him. The New Testament also teaches that Jesus will return in glory to judge the living and the dead and to establish His eternal Kingdom. He is the fulfillment of Old Testament prophecies concerning the Messiah and is the perfect revelation of God's love and grace to humanity.

Family

Father
Joseph
Mother
Mary

Connections

Part of: The royal line: Judah to David to Jesus · Paul's Circle · The Herods · John the Baptist's Circle · The Jerusalem Church · The High-Priestly Family · Roman Officials · Jesus and His Family Circle

David to Jesus through Solomon (Matthew)

FamilyStated in the text

Matthew traces the royal line from David through Solomon and the kings of Judah to Jehoiachin, then through Shealtiel and Zerubbabel to Joseph, husband of Mary. It lists fourteen generations in each of three groups, selectively.

Where the text shows it: Matt 1:6-11 — David to JeconiahMatt 1:12-16 — Jeconiah to Joseph and JesusMatt 1:17 — Three sets of fourteen generations

Sources: Matt 1:6-11 · Matt 1:12-16 · Matt 1:17

David to Jesus through Nathan (Luke)

FamilyDebated

Luke's genealogy runs from David through his son Nathan, not Solomon, and also includes Shealtiel and Zerubbabel. Views differ whether Luke gives Mary's line or Joseph's legal line, with the two crossing at Shealtiel.

Where the text shows it: Luke 3:23-31 — Jesus back to David through Nathan2 Sam 5:14 — Nathan is a son of David born in JerusalemZech 12:12 — The family of the house of Nathan mentioned
Ways people read this (3)
  • Julius Africanus (third century) proposed levirate marriages explaining the differences between Matthew and Luke.
  • Many later interpreters take Luke as Mary's line (Heli as her father), though the text says "son of Heli" of Joseph.
  • Others think Matthew gives the royal succession and Luke the physical descent, both through Joseph.

Sources: Luke 3:23-31 · 2 Sam 5:14 · Zech 12:12

Jehoiachin's curse and the Davidic hope

RoleDebated

Jeremiah 22:30 says none of Jehoiachin's descendants would sit on David's throne, yet Matthew 1 places him in Jesus' legal line. Luke's different route through Nathan is sometimes used to explain the tension; others note that the oracle concerns Jehoiachin's immediate sons.

Where the text shows it: Jer 22:24-30 — Judgement on ConiahMatt 1:11-12 — Jeconiah in the genealogyHag 2:23 — Zerubbabel as signet
Ways people read this (2)
  • Some hold that Matthew gives Jesus' legal right through Joseph and Luke the physical line avoids the curse.
  • Others argue the curse was specific to Jehoiachin's lifetime and was reversed by his release and Zerubbabel's appointment.

Sources: Jer 22:24-30 · Matt 1:11-12 · Hag 2:23

The Davidic covenant: from 2 Samuel 7 to the New Testament

RoleWidely accepted

God promised David a house and a throne "forever" through his descendant. Psalm 89 and Isaiah 9 and 11 develop this, and Luke 1:32-33 and Acts 2:30 apply it to Jesus; Jewish readers await a future Davidic king.

Where the text shows it: 2 Sam 7:12-16 — The promisePs 89:3-4 — Covenant with DavidLuke 1:32-33 — Gabriel to MaryActs 2:30 — Peter on David's oath
Ways people read this (2)
  • Christian reading: fulfilled in Jesus as the messianic Son of David.
  • Jewish reading: awaits a future Davidic king; fulfilment in the Davidic dynasty's continuation.

Sources: 2 Sam 7:12-16 · Ps 89:3-4 · Luke 1:32-33 · Acts 2:30

Four women in Matthew's genealogy

FamilyDebated

Matthew names Tamar, Rahab, Ruth and "the wife of Uriah" in a list otherwise of men. Tamar, Rahab and Ruth are likely non-Israelites or of irregular circumstances, and Bathsheba is named by Uriah. Commentators propose that Matthew highlights Gentile inclusion, scandal, or God's use of irregular paths.

Where the text shows it: Matt 1:3 — TamarMatt 1:5 — Rahab and RuthMatt 1:6 — The wife of Uriah
Ways people read this (3)
  • Gentile-inclusion view: the women are foreigners or associated with foreigners (Bathsheba as the wife of a Hittite).
  • Irregularity view: each woman stands in an ambiguous moral or marital situation.
  • Messianic-prophecy view: each story shows God working outside human expectation.

Sources: Matt 1:3 · Matt 1:5 · Matt 1:6

Is Mark the young man who fled naked?

FriendsHypothesis

Only Mark records a young man wearing a linen cloth who fled naked at Jesus' arrest. Since Mark alone tells it and the incident has no other narrative role, some have suggested it is the author's signature. Nothing in the text says so.

Where the text shows it: Mark 14:51-52 — The young man in a linen cloth flees nakedActs 12:12 — The family home of Mark in Jerusalem (possible Last Supper or Gethsemane connection)
Ways people read this (3)
  • Proposed: the young man is Mark, whose family home may have hosted the Last Supper.
  • Others: an anonymous bystander, or a literary symbol of abandonment and stripped discipleship.
  • The text gives no name.

Sources: Scripture

Joseph avoids Archelaus and settles in Nazareth

RoleStated in the text

Hearing that Archelaus reigned in Judea, Joseph feared to go back and was warned in a dream to withdraw to Galilee, settling in Nazareth. That put Jesus in the territory of Antipas instead.

Where the text shows it: Matthew 2:22-23 — Warned in a dream; settles in Nazareth

Sources: Scripture

Pilate sends Jesus to Antipas

RoleStated in the text

Only Luke records Pilate sending Jesus to Herod Antipas in Jerusalem, where Antipas mocked him. Luke adds that Herod and Pilate became friends that day, having been enemies before.

Where the text shows it: Luke 23:6-12 — Jesus before Herod; Pilate and Herod become friendsLuke 13:31-32 — "That fox"Luke 9:7-9 — Herod hears about Jesus, perplexed

Sources: Scripture

John and Jesus as cousins

FamilyChurch tradition

Because Mary and Elizabeth are relatives, John and Jesus are commonly called cousins. Luke says only that they were kin, and Luke 1:36 uses a general term that could cover several degrees of relationship.

Where the text shows it: Luke 1:36 — RelativeJohn 1:31 — John says "I did not know him"
Ways people read this (3)
  • Cousins (traditional).
  • Some propose a looser kin tie, e.g. through the priestly tribe (Mary might be of a Levitical family, which is not stated).
  • John 1:31 "I did not know him" is often reconciled with their family tie as meaning he did not know him as Messiah.

Sources: Scripture

John baptizes Jesus

RoleStated in the text

Jesus came to John at the Jordan and was baptized. John identified him as the Lamb of God and testified to the descent of the Spirit. The two were in parallel ministries for a time.

Where the text shows it: Matthew 3:13-17 — BaptismJohn 1:29-34 — John testifiesJohn 3:22-30 — Parallel baptizing

Sources: Scripture

Andrew: a disciple of John who followed Jesus

Teacher & studentStated in the text

John 1 has two disciples of John leave him after John says "Behold the Lamb of God" and follow Jesus. One is Andrew, who then brings his brother Simon. The fishermen of the Twelve thus include at least one who began with John.

Where the text shows it: John 1:35-40 — Two of John's disciples follow Jesus; Andrew namedJohn 1:41-42 — Andrew brings Simon

Sources: Scripture

Who are the brothers of Jesus?

FamilyDebated

Mark names James, Joses, Simon, and Jude as brothers of Jesus. Protestants usually hold they were younger half-siblings, Catholic and Orthodox traditions (Hieronymian and Epiphanian views) hold they were cousins or Joseph's sons from an earlier marriage.

Where the text shows it: Mark 6:3 — Brothers namedMatthew 13:55 — Same listGalatians 1:19 — James the Lord's brotherActs 1:14 — Brothers with the disciples
Ways people read this (3)
  • Half-brothers, sons of Joseph and Mary (Helvidius; most Protestants).
  • Step-brothers, sons of Joseph from an earlier marriage (Epiphanius; Eastern tradition).
  • Cousins (Jerome).

Sources: Scripture

Jesus' brothers did not believe, then James saw him risen

FamilyStated in the text

John says even his brothers did not believe in him. Paul says the risen Christ appeared to James, and by Acts 1:14 the brothers are praying with the disciples. James then leads the church.

Where the text shows it: John 7:5 — His brothers did not believe1 Corinthians 15:7 — Appeared to JamesActs 1:14 — Brothers with the disciples

Sources: Scripture

Caiaphas: "one man should die for the people"

RoleStated in the text

Caiaphas told the council it was expedient that one man die for the people, and John calls this an unwitting prophecy.

Where the text shows it: John 11:49-52 — ProphecyMatthew 26:3-4 — Plot at Caiaphas' courtyard

Sources: Scripture

Pilate and Antipas: enemies to friends

RoleStated in the text

Luke notes Pilate and Antipas were enemies before Jesus' appearance before Herod. Luke 13:1 mentions Pilate mixing Galileans' blood with their sacrifices, which may be the source of the tension.

Where the text shows it: Luke 23:12 — Friends that dayLuke 13:1 — Pilate and the Galileans

Sources: Scripture

Tamar to Perez to David to Jesus

FamilyStated in the text

Perez, son of Judah and Tamar, stands at the head of the line that reaches David (Ruth 4:18-22) and Jesus (Matt 1:3-6, Luke 3:33). Matthew names Tamar, Rahab, Ruth and Bathsheba, four women of unusual circumstances, in the genealogy.

Where the text shows it: Gen 38:29 — Perez bornRuth 4:12 — Bethlehem wishes Ruth's house to be like the house of PerezRuth 4:18-22 — Perez to DavidMatt 1:3 — Judah fathered Perez and Zerah by TamarLuke 3:33 — Perez in Luke's genealogy

Sources: Gen 38:29 · Ruth 4:12 · Ruth 4:18-22 · Matt 1:3 · Luke 3:33

Jesus chooses the Twelve

RoleStated in the text

Jesus selected twelve from his wider group of disciples and named them apostles. The four lists (Matthew, Mark, Luke, Acts) agree on twelve names with one variation in the tenth to twelfth positions (Thaddaeus or Judas of James).

Where the text shows it: Mark 3:13-19 — Jesus appoints twelve and the list follows.Luke 6:12-16 — Chosen after a night of prayer and named apostles.Matthew 10:2-4 — The list as sent out on mission.Acts 1:13 — The list after the ascension, without Judas Iscariot.

Sources: Matthew 10:2-4 · Mark 3:13-19 · Luke 6:12-16 · Acts 1:13

Sons of Thunder

RoleStated in the text

Jesus gave James and John the surname Boanerges, which Mark glosses as "sons of thunder"; Luke shows them asking to call fire down on a Samaritan village.

Where the text shows it: Mark 3:17 — Jesus surnames them Boanerges.Luke 9:54 — They ask about calling down fire.

Sources: Mark 3:17 · Luke 9:54

The inner circle: Peter, James, John

RoleStated in the text

On three occasions Jesus takes only Peter, James and John: the raising of Jairus' daughter, the transfiguration, and Gethsemane.

Where the text shows it: Mark 5:37 — Only Peter, James and John allowed to follow.Mark 9:2 — Taken up the mountain.Mark 14:33 — Taken deeper into Gethsemane.

Sources: Mark 5:37 · Mark 9:2 · Mark 14:33

Andrew first followed John the Baptist

Teacher & studentStated in the text

John's Gospel says two disciples of John the Baptist followed Jesus after he was pointed out; one is Andrew. The other is unnamed.

Where the text shows it: John 1:35-40 — Two of John's disciples follow Jesus; one is Andrew.John 1:41-42 — Andrew then finds Simon.

Sources: John 1:35-42

Levi and Matthew the tax collector

RoleWidely accepted

The tax collector called in Mark and Luke is named Levi; Matthew's Gospel tells the same story with the name Matthew, and Matthew is an apostle while Levi is not in the lists. The two are widely taken as one man with two names.

Where the text shows it: Matthew 9:9 — Matthew at the tax booth.Mark 2:14 — Levi the son of Alphaeus at the booth.Luke 5:27-29 — Levi, with a great feast.
Ways people read this (1)
  • No text says "Levi, also called Matthew".

Sources: Matthew 9:9 · Mark 2:14 · Luke 5:27

Jesus calls Matthew the tax collector

Teacher & studentStated in the text

The Gospels agree that Jesus called a tax collector sitting at his booth with the simple words "Follow me", and that he then ate with tax collectors and sinners at his house.

Where the text shows it: Matthew 9:9-13 — The call and the meal.Luke 5:27-32 — Levi leaves everything and holds a feast.

Sources: Matthew 9:9 · Luke 5:27-32

The beloved disciple and Mary at the cross

RoleWidely accepted

From the cross Jesus entrusts his mother to "the disciple whom he loved", who took her into his home. Tradition identifies this disciple with John son of Zebedee; the Gospel does not name him.

Where the text shows it: John 19:26-27 — Jesus gives his mother to the disciple.John 21:2 — Sons of Zebedee among the disciples.John 21:24 — This disciple wrote these things.
Ways people read this (2)
  • Identification comes from elimination and from early church testimony rather than from the text.
  • If John was Mary's nephew (see the Salome relation), the arrangement would have family logic; nothing in the text says so.

Sources: John 19:26-27 · John 21:20-24

Jesus' "brothers" James, Joses, Simon and Judas

FamilyStated in the text

Mark and Matthew say the people of Nazareth called Jesus the son of Mary and named four "brothers" (adelphoi). The word can mean full or half brothers, or another relative, which is the core of the traditional debate.

Where the text shows it: Mark 6:3 — Brothers named, and sisters.Matthew 13:55 — James, Joseph, Simon and Judas.John 7:3-5 — His brothers did not believe.Acts 1:14 — Brothers with Mary among the believers.
Ways people read this (1)
  • The Greek adelphos is normally "brother" but is also used more broadly.

Sources: Mark 6:3 · Matthew 13:55

The Hieronymian view: the brothers as cousins

FamilyChurch tradition

Jerome argued that the four "brothers" were Jesus' cousins, sons of Mary of Clopas, whom he took to be Mary's sister or relative. He held that Mary remained a virgin. This became the standard view in the Latin church.

Where the text shows it: John 19:25 — Mary of Clopas at the cross.Mark 15:40 — Mary mother of James the less and Joses.Galatians 1:19 — James the Lord's brother.
Ways people read this (4)
  • Hieronymian: cousins via Mary of Clopas.
  • Helvidian: younger children of Mary and Joseph.
  • Epiphanian: children of Joseph from an earlier marriage.
  • Key counter-point: Mark 15:40 names Mary as mother of James and Joses separately from Mary the mother of Jesus.

Sources: Jerome, Against Helvidius (c. AD 383) · Jerome, Commentary on Galatians (c. AD 386)

The Epiphanian view: sons of Joseph by an earlier marriage

FamilyChurch tradition

Epiphanius and much of the eastern church held that the brothers were Joseph's children from a prior marriage, which preserves Mary's perpetual virginity. Its early source is the second-century Protoevangelium of James.

Where the text shows it: Matthew 13:55 — Brothers named.John 19:26-27 — Jesus entrusts Mary to the beloved disciple, not to brothers.
Ways people read this (2)
  • Joseph's age and absence from the Gospels after Luke 2 are often cited in support.
  • No text mentions an earlier marriage.

Sources: Epiphanius, Panarion (c. AD 375) · Protoevangelium of James (2nd c.) · Origen, Commentary on Matthew (3rd c.)

James the Lord's brother leads the Jerusalem church

RoleStated in the text

Paul met James the Lord's brother in Jerusalem, and Acts shows James speaking authoritatively at the council. Paul also lists a separate resurrection appearance to James.

Where the text shows it: Galatians 1:19 — James the Lord's brother.Acts 15:13 — James speaks at the council.1 Corinthians 15:7 — Jesus appeared to James.Acts 21:18 — Paul visits James.

Sources: Galatians 1:19 · Acts 15:13 · 1 Corinthians 15:7

Two Joses in the record

FamilyDebated

Mark lists a Joses among Jesus' brothers (Matthew: Joseph) and names another Joses as son of Mary at the cross. Whether these are the same person depends on the Hieronymian reading.

Where the text shows it: Mark 6:3 — Joses among the brothers.Mark 15:40 — Mary the mother of James the less and Joses.
Ways people read this (2)
  • Same: the Hieronymian view makes Mary of Clopas mother of the "brothers".
  • Different: the two Joses are separate people with a common name.

Sources: Mark 6:3 · Mark 15:40

Mary and Salome as sisters

FamilyDebated

John 19:25 lists the women at the cross; if "his mother's sister" is a separate person from Mary of Clopas, she could be Salome of Mark 15:40 or the mother of Zebedee's sons of Matthew 27:56. That would make James and John Jesus' first cousins.

Where the text shows it: John 19:25 — His mother, his mother's sister, Mary of Clopas, Mary Magdalene.Mark 15:40 — Mary Magdalene, Mary mother of James and Joses, Salome.Matthew 27:56 — The mother of the sons of Zebedee.
Ways people read this (3)
  • Four women in John (the sister is Salome) versus three (the sister is Mary of Clopas).
  • Two sisters named Mary would be unusual in one family, which supports the four-women reading.
  • No ancient source states that James and John were Jesus' cousins and TIPNR adopts the four-women reading.

Sources: John 19:25 · Mark 15:40 · Matthew 27:56

Jesus and John the Baptist as cousins

FamilyWidely accepted

Luke makes their mothers relatives. Tradition calls the two "cousins", though the word in Luke is general, and Elizabeth is a descendant of Aaron while Mary is associated with David's line.

Where the text shows it: Luke 1:36 — Elizabeth is Mary's relative.Luke 1:5 — Elizabeth is of the daughters of Aaron.John 1:31 — John says he did not know Jesus.
Ways people read this (2)
  • "Cousins" is the traditional term; Luke says only "relative".
  • John 1:31 may refer to John not knowing Jesus' role, not his identity.

Sources: Luke 1:36

Jesus and his family at Nazareth

HometownStated in the text

Luke says Mary and Joseph returned to Nazareth after the infancy events, and Mark shows Jesus teaching in his home town among people who knew his mother, brothers and sisters.

Where the text shows it: Luke 2:39 — They returned to Nazareth.Mark 6:1-3 — Hometown synagogue; family named.Luke 4:16 — Jesus comes to Nazareth.

Sources: Luke 2:39 · Mark 6:1-3

Jesus' brothers did not believe at first

FamilyStated in the text

The Gospels show tension between Jesus and his family: relatives say he is out of his mind, and John says his brothers did not believe. Acts places them with the believers after the resurrection.

Where the text shows it: Mark 3:21 — His family set out to seize him.John 7:5 — His brothers did not believe.Acts 1:14 — Brothers with Mary in prayer.

Sources: Mark 3:21 · John 7:5 · Acts 1:14

The Lord's brothers are distinguished from the Twelve

RoleWidely accepted

John says his brothers did not believe during the ministry, and Acts lists the brothers with Mary separately from the apostles. Both point against simply counting the brothers among the Twelve.

Where the text shows it: John 7:5 — His brothers did not believe.Acts 1:13-14 — The Eleven, then Mary and his brothers.1 Corinthians 9:5 — Apostles, brothers of the Lord and Cephas listed separately.
Ways people read this (1)
  • Hieronymian view answers that the brothers James and Jude were among the Twelve but not believing at this time.

Sources: John 7:5 · Acts 1:13-14 · 1 Corinthians 9:5

Bible dictionary

Jesus Easton Easton’s Bible Dictionary (1897)

(1.) Joshua, the son of Nun (Acts 7:45; Heb. 4:8; R.V., “Joshua”). (2.) A Jewish Christian surnamed Justus (Col. 4:11). Je’sus, the proper, as Christ is the official, name of our Lord. To distinguish him from others so called, he is spoken of as “Jesus of Nazareth” (John 18:7), and “Jesus the son of Joseph” (John 6:42). This is the Greek form of the Hebrew name Joshua, which was originally Hoshea (Num. 13:8, 16), but changed by Moses into Jehoshua (Num. 13:16; 1 Chr. 7:27), or Joshua. After the Exile it assumed the form Jeshua, whence the Greek form Jesus. It was given to our Lord to denote the object of his mission, to save (Matt. 1:21). The life of Jesus on earth may be divided into two great periods, (1) that of his private life, till he was about thirty years of age; and (2) that of his public life, which lasted about three years. In the “fulness of time” he was born at Bethlehem, in the reign of the emperor Augustus, of Mary, who was betrothed to Joseph, a carpenter (Matt. 1:1; Luke 3:23; comp. John 7:42). His birth was announced to the shepherds (Luke 2:8-20). Wise men from the east came to Bethlehem to see him who was born “King of the Jews,” bringing gifts with them (Matt. 2:1-12). Herod’s cruel jealousy led to Joseph’s flight into Egypt with Mary and the infant Jesus, where they tarried till the death of this king (Matt. 2:13-23), when they returned and settled in Nazareth, in Lower Galilee (2:23; comp. Luke 4:16; John 1:46, etc.). At the age of twelve years he went up to Jerusalem to the Passover with his parents. There, in the temple, “in the midst of the doctors,” all that heard him were “astonished at his understanding and answers” (Luke 2:41, etc.). Eighteen years pass, of which we have no record beyond this, that he returned to Nazareth and “increased in…

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Jesus Smith Smith’s Bible Dictionary (1863)

called Jestus, a Christian who was with St. Paul at Rome. (Colossians 4:11) (A.D. 57.) (saviour).

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Jesus Hitchcock Hitchcock’s Bible Names Dictionary (1869)

savior; deliverer

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Jesus Hastings Hastings’ Dictionary of the Bible (1898)

JE'SUS, the Greek form for Hebrew "Jehoshua," contracted to "Joshua." This term means "Saviour." Matt 1:21. It occurs only in the N.T.; and though it is not exclusively applied to Christ, it should be, for in Acts 7:45, Col 4:11, and Heb 4:8, "Joshua," and not "Jesus," is the proper rendering, although the two names have originally the same meaning. In the evangelical history our Saviour is designated by the name of "Christ" alone in nearly 300 passages; by the name of "Jesus Christ," or "Christ Jesus," less than 100 times; and by the name of the "Lord Jesus Christ" less than 50. See Christ Jesus.

JE'SUS, called Justus, a Jew, who was Paul's fellow-worker and a comfort to him in Rome. Col 4:11.

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Jesus Schaff Schaff’s Dictionary of the Bible

JESUS, SON OF SIRACH, BOOK OF. See Ecclesiasticus.

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Easton (1897), Smith (1863), Hitchcock (1869), Hastings (1898) and Schaff are in the public domain. Parsed text: neuu-org/bible-dictionary-dataset (CC BY 4.0). Headwords and whitespace normalised for this site.

Where Jesus appears

1,160 verses in 27 books · English text: BSB (change it from the menu at the top) · Strong’s G2424

Isaiah2
Matthew166
Mark88
Luke103
John253
Acts72
Romans70
1 Corinthians60
2 Corinthians51
Galatians34
Ephesians43
Philippians37
Colossians24
1 Thessalonians18
2 Thessalonians12
1 Timothy14
2 Timothy12
Titus4
Philemon9
Hebrews22
James2
1 Peter20
2 Peter8
1 John12
2 John3
Jude6
Revelation15

Names, family links and references: STEPBible TIPNR (Tyndale House Cambridge, CC BY 4.0). Short descriptions were drafted with AI assistance by STEPBible. Family links follow STEPBible’s scholarly decisions where genealogies are ambiguous.