Life of Jesus in the New Testament

The four canonical gospels of the New Testament are the primary sources of information for the narrative of the life of Jesus. However, other parts of the New Testament, such as the Pauline epistles which were likely written within 20–30 years of each other [2], also include references to key episodes in his life such as the Last Supper. And the Acts of the Apostles () says more about the Ascension episode than the canonical gospels.

The genealogy and Nativity of Jesus are described in two of the four canonical gospels: Matthew and Luke. 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. Much of modern scholarship interprets them as literary inventions.

The Luke and Matthew accounts of the birth of Jesus have a number of points in common; both have Jesus being born in Bethlehem, in Judea, to a virgin mother. In the Luke account Joseph and Mary travel from their home in Nazareth for the census to Bethlehem, where Jesus is born and laid in a manger. Angels proclaim him a savior for all people, and shepherds come to adore him; the family then returns to Nazareth. In Matthew, The Magi follow a star to Bethlehem, where the family are living, to bring gifts to Jesus, born the King of the Jews. King Herod massacres all males under two years old in Bethlehem in order to kill Jesus, but Jesus's family flees to Egypt and later settles in Nazareth. Over the centuries, biblical scholars have attempted to reconcile these contradictions, while modern scholarship mostly views them as legendary. Generally, they consider the issue of historicity as secondary, given that gospels were primarily written as theological documents rather than chronological timelines.

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