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Josephus' James passage attests to the existence of Jesus as a historical person and that some of his contemporaries considered him the Messiah. [10] [23] According to Bart Ehrman, Josephus' passage about Jesus was altered by a Christian scribe, including the reference to Jesus as the Messiah. [24]
Part of the 6th-century Madaba Map asserting two possible baptism locations The crucifixion of Jesus as depicted by Mannerist painter Bronzino (c. 1545). There is no scholarly consensus concerning most elements of Jesus's life as described in the Christian and non-Christian sources, and reconstructions of the "historical Jesus" are broadly debated for their reliability, [note 7] [note 6] but ...
Virtually all scholars of antiquity agree that Jesus existed. [8] [9] [31] Historian Michael Grant asserts that if conventional standards of historical criticism are applied to the New Testament, "we can no more reject Jesus' existence than we can reject the existence of a mass of pagan personages whose reality as historical figures is never questioned."
The first-century Jewish historian Flavius Josephus provides external information on some people and events found in the New Testament. [1] The extant manuscripts of Josephus' book Antiquities of the Jews, written around AD 93–94, contain two references to Jesus of Nazareth and one reference to John the Baptist.
However, some scholars question the value of the passage given that Tacitus was born 25 years after Jesus' death. [57] Regarding early Christianity, scholars generally consider Tacitus's reference to be of historical value as an independent Roman source that is in unison with other historical records.
Jesus is mentioned by Josephus in the Antiquities [142] and by Tacitus in his Annals. [143] There is also a reference to a 'Chresto' in Suetonius' The Twelve Ceasars, perhaps the historical Jesus of Nazareth. Mt. 1:1, Mk. 1:1, Lk. 1:31, Jn. 1:17: John the Baptist: Jewish itinerant preacher A Jewish itinerant preacher, known for having baptized ...
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