Dokotri Lisa

16/1876
ILD

1. The life of Jesus in the New Testament is primarily outlined in the

four canonical gospels, which includes his genealogy and nativity, public ministry,
passion, resurrection and ascension. Other parts of the New Testament – such as the
Pauline epistles which were likely written within 20–30 years of each other, and
which include references to key episodes in Jesus' life, such as the Last Supper,
and the Acts of the Apostles, (1:1–11) which includes more references to the
Ascension episode than the canonical gospels -also expound upon the life of Jesus.
In addition to these biblical texts, there are extra-biblical texts that Christians
believe make reference to certain events in the life of Jesus, such as Josephus on
Jesus and Tacitus on Christ.
In the gospels, the ministry of Jesus starts with his Baptism by John the Baptist.
Jesus came to the Jordan River where he was baptized by John the Baptist, after
which he fasted for forty days and nights in the Judaean Desert. This early period
also includes the first miracle of Jesus in the Marriage at Cana.
The principle locations for the ministry of Jesus were Galilee and Judea, with some
activities also taking place in nearby areas such as Perea and Samaria. Jesus'
activities in Galilee include a number of miracles and teachings. The five major
milestones in the New Testament narrative of the life of Jesus are his Baptism,
Transfiguration, Crucifixion, Resurrection and Ascension.
In the gospels, the ministry of Jesus starts with his Baptism by John the Baptist,
when he is about thirty years old. Jesus then begins preaching in Galilee and
gathers disciples. After the proclamation of Jesus as Christ, three of the
disciples witness his Transfiguration. After the death of John the Baptist and the
Transfiguration, Jesus starts his final journey to Jerusalem, having predicted his
own death there. Jesus makes a triumphal entry into Jerusalem, and there friction
with the Pharisees increases and one of his disciples agrees to betray him for
thirty pieces of silver.
In the gospels, the ministry of Jesus begins with his baptism in the countryside of
Roman Judea and Transjordan, near the river Jordan, and ends in Jerusalem,
following the Last Supper with his disciples. The Gospel of Luke (3:23) states that
Jesus was "about 30 years of age" at the start of his ministry. A chronology of
Jesus typically has the date of the start of his ministry estimated at around 27–29
and the end in the range 30–36.
Jesus' early Galilean ministry begins when after his Baptism he goes back to
Galilee from his time in the Judean desert. In this early period he preaches around
Galilee and recruits his first disciples who begin to travel with him and
eventually form the core of the early Church as it is believed that the Apostles
dispersed from Jerusalem to found the Apostolic Sees. The Major Galilean ministry
which begins in Matthew 8 includes the commissioning of the Twelve Apostles, and
covers most of the ministry of Jesus in Galilee. The Final Galilean ministry begins
after the death of John the Baptist as Jesus prepares to go to Jerusalem.
In his later Judean ministry Jesus starts his final journey to Jerusalem through
Judea. As Jesus travels towards Jerusalem, in the later Perean ministry, about one
third the way down from the Sea of Galilee (actually a fresh water lake) along the
River Jordan, he returns to the area where he was baptized. The final ministry in
Jerusalem is sometimes called the Passion Week and begins with Jesus' triumphal
entry into Jerusalem. The gospels provide more details about the final ministry
than the other periods, devoting about one third of their text to the last week of
the life of Jesus in Jerusalem. In the gospel accounts, towards the end of the
final week in Jerusalem, Jesus has the Last Supper with his disciples, and the next
day is betrayed, arrested and tried. The trial ends in his crucifixion and death.
Three days after his burial, he is resurrected and appears to his disciples and a
multitude of his followers (numbering around 500 in total) over a 40-day period
after which he ascends to Heaven
 2. The temptation of Christ is described in the Gospels of Matthew, Mark,
and Luke. According to scripture, after being baptized by John the Baptist, Jesus
fasted for 40 days and nights in the Judaean Desert. During this time, Satan
appeared to Jesus and attempted to tempt him towards sin. Jesus having refused
each temptation, the Devil then departed and Jesus returned to Galilee to begin his
ministry.
In Matthew and Luke the devil" tempts Jesus to:
• Create bread out of stones to relieve his own hunger
• Leap from a pinnacle and rely on angels to break his fall.
• Kneel before Satan in return for all the kingdoms of the world
Turning stone to bread: The temptation of making bread out of stones occurs in the
same desert setting where Jesus had been fasting. In response to Satan's
suggestion, Jesus replies, "It is written: 'One does not live by bread alone, but
by every word that proceeds from the mouth of God.'" Only in Matthew is this entire
sentence written.
Pinnacle of the temple: when Satan took Jesus to the pinnacle of the temple he said
to Him "If thou be the Son of God, cast thyself down from hence: For it is written,
'He shall give his angels charge over thee, to keep thee: And in their hands they
shall bear thee up, lest at any time thou dash thy foot against a stone.' Jesus
maintained his integrity and responded by quoting scripture, saying, "Again it is
written, 'You shall not put the Lord, your God, to the test.'"
Mountain : For the final temptation, the devil takes Jesus to a high place, which
Matthew explicitly identifies as a very high mountain, where all the kingdoms of
the world can be seen. Satan says, "All these things I will give you if you fall
down and do an act of worship to me." Jesus replies "Get away, Satan! It is
written: 'You shall worship the Lord your God and only Him shall you serve.

3. Kingdom of God, also called Kingdom Of Heaven, in Christianity he

spiritual realm over which God reigns as king, or the fulfillment on Earth of God’s
will. The phrase occurs frequently in the New Testament, primarily used by Jesus
inthe first three Gospels. To most Jews of Jesus’ time the world seemed so
completely alienated from God that nothing would deal with the situation short of
direct divine intervention on a cosmic scale. The details were variously conceived,
but it was widely expected that God would send a supernatural, or supernaturally
endowed, intermediary (the messiah or son of man) whose functions would include a
judgment to decide who was worthy to “inherit the Kingdom,” an expression which
emphasizes that the Kingdom was thought of as a divine gift, not a human
achievement. Scholarly opinion is divided on the question as to whether Jesus
taught that the Kingdom had actually arrived during his lifetime. Possibly, he
recognized in his ministry the signs of its imminence, but he nevertheless looked
to the future for its arrival “with power.” He may well have regarded his own death
as the providential condition of its full establishment. Nevertheless, he seems to
have expected the final consummation in a relatively short time (Mark 9:1). Thus,
Christians were perplexed when the end of the world did not occur within a
generation, as Paul, for example, expected. Christian experience soon suggested,
however, that, as the result of Christ’s Resurrection, many of the blessings
traditionally reserved until the life of the age to come were already accessible to
the believer in this age. Thus, though the phrase Kingdom of God was used with
decreasing frequency, that for which it stood was thought of as partly realized
here and now in the life of the church, which at various periods has been virtually
identified with the Kingdom; the Kingdom of God, however, would be fully realized
only after the end of the world and the accompanying Last judementy. New Testament
played a large part in the transition to this traditional Christian understanding
of the Kingdom of God. The concept of kingship of God appears in the Hebrew Bible
with references to "his Kingdom" and "your Kingdom" while the term "kingdom of God"
is not directly used. "Yours is the kingdom, O Lord" is used in 1Chronicles 29:10-
12 and "His kingdom is an everlasting kingdom" in Daniel 4:3, for example. It is
tied to Jewish understanding that through the messiah, God will restore the Kingdom
of Israel, following the Davidic covenant.
The "enthronement psalms" (Psalms 45, 93, 96, 97-99) provide a background for this
view with the exclamation "The Lord is King".However, in later Judaism (after the
destruction of the First Temple) a more "national" view was assigned to God's
kingship in which the awaited messiah may be seen as a liberator and the founder of
a new state of Israel.
3. 1 Kings 22:19, Isaiah 6, Ezekiel 1 and Daniel 7:9 all speak of the
Throne of God