The Mission by Paul

During the period of Roman rule in Jerusalem, there were numerous uprisings among the Jewish population. The Jewish people had long been anticipating the arrival of a leader or Messiah who would deliver them from the oppressive rule of the Romans. Multiple factions of rebels emerged, each supporting different figures named Jesus. While the Romans captured and executed several individuals bearing this name, many of their followers remained at large.

There is evidence within the New Testament suggesting that Jesus and his followers were seen as rebels [16]. Notably, several of the Jesuses mentioned by Josephus were rebels from Galilee. In the Gospel according to Mark (1:16-19), Jesus' initial disciples were Galilean fishermen. Furthermore, Jesus resided in Capernaum, situated on the shores of Galilee, and carried out his preaching predominantly in the region of Galilee (Matthew 4:13-23).

The deliberate choice to commence his mission in Galilee is significant, as it was known as a hotbed of Jewish nationalist resistance against Roman rule. Indeed, many scholars argue that Jesus was crucified by the Romans due to political motivations [17]. Additionally, the Sanhedrin sought ways to apprehend Jesus, viewing him as a political agitator potentially inciting armed revolt [18]. Moreover, if Jesus was considered the Messiah, he would have been perceived as a leader of a political movement striving for independence [19]. In the Gospel of John, the Roman trial charge against Jesus is that he claimed to be the 'King of the Jews,' a title that implies his role as a leader of the resistance [20].

In the King James Version of the Bible, the Gospels of Matthew depict Jesus being crucified alongside two thieves. In the Gospel of Luke, these companions are referred to as malefactors, while in the Gospel of Mark, they are called transgressors. However, historical evidence contradicts the notion that the Romans crucified common thieves. The original Greek term for thieves, 'lestai,' translates to insurrectionists or defenders of the city against the Romans. Thus, the New Living Translation Bible uses the words revolutionaries and criminals instead of thieves and malefactors. This choice underscores that Jesus was crucified alongside fellow insurrectionists, suggesting a shared purpose.

The notion of tension between Rome and Jesus is evident in the Gospels. In the Gospel according to Matthew (10:34), Jesus told his disciples, "Think not that I am come to send peace on earth: I came not to send peace, but a sword." Furthermore, in the Gospel according to Luke (22:36), Jesus instructed his followers to acquire swords if they did not already possess them.

The Chief Priests desired to arrest Jesus but were apprehensive of his supporters (Mark 14:2), indicating that Jesus had a considerable following. This concept is substantiated by accounts in Matthew and John, where Jesus miraculously fed approximately five thousand men, alongside women and children (Matthew 14:21, John 6:10). Interestingly, in the Gospel according to Mark (6:40), the people sat down in organized groups, while in the Gospel according to Luke (9:14), Jesus instructed the disciples to have them sit down in groups of fifty.

The reference to Jesus instructing his followers to sit in groups of hundreds and fifties in companies may indeed evoke the imagery of a military formation. When considering the organization of one hundred companies, each consisting of fifty men, it totals five thousand individuals. This arrangement suggests a structured and organized assembly, resembling a military formation. It is worth noting that in the Gospel of John (18:1-12), it is written that the Romans required a substantial force of up to one thousand troops to apprehend Jesus on the Mount of Olives, further emphasizing the notion of a significant following [21].

One prominent figure associated with the teachings found in the Bible and those espoused by Paul was Judas the Galilean, who founded the 4th Philosophy and led a rebellion against the Romans in 6 CE, as detailed in Flavius Josephus' Jewish Antiquities 18.4-6. Numerous scholars have drawn parallels between Jesus and Judas the Galilean, citing shared actions such as cleansing the Temple in Jerusalem, involvement in a Barabbas-style prisoner release, and both being proclaimed Messiah in Galilee [22]. In the New Testament, Jesus was also referred to as "the Galilean" (Matthew 26:69 and Luke 23:6), and his followers were sometimes called "the Galilean" (Mark 14:70). 

Consequently, it is suggested that Jesus of Nazareth, Jesus the Galilean, and Judas the Galilean may have been one and the same individual. Both Judas and Jesus were esteemed teachers of the Law, acknowledged in biblical references and historical records (Matt. 5:17-20; Mark 12:28-34; Ant. 17.149; War 1.648). Judas followed the Pharisees' teachings, a practice shared with Jesus. Josephus praised Judas and Matthias as exceptional interpreters of Jewish laws, highly regarded and beloved by the people. Another historical account (War 1.648) highlighted two esteemed scholars in Jerusalem, widely respected nationwide for their expertise in Jewish laws.

In Antiquities of the Jews, Josephus states that Judas, along with Zadok the Pharisee, founded the Zealots, the "fourth sect" of 1st-century Judaism. There is evidence within the New Testament that suggests some of Jesus' followers may have had rebel affiliations. In the Gospel of Luke, the apostle Simon the Canaanite is referred to as a Zealot. The term "Canaanite" can be traced back to the Aramaic word "qannai," which, when translated into Greek as "kananaois," means "Zealot." Historically, the Zealots were a political faction organized by Eleazar son of Simon in 66 C.E., and they were known for their fervent resistance against Roman rule [23].

In the Gospel of John, Judas Iscariot, the son of Simon the Zealot, is associated with a group known as the Sicarii [24]. The Sicarii were a radical and violent faction within the broader Jewish political movement of the Zealots, specializing in political assassinations carried out with short daggers known as "sicae" [25]. Furthermore, the disciples James and John earned nicknames like "Sons of Thunder," while Simon Peter was famously called the "Rock." These epithets may suggest that they were a formidable and assertive group [26]. Some scholars have even proposed that Simon Peter, originally known as Simon Barjonna, was an outlaw or rebel [27]. The term "Barjonna" could be interpreted as a member of the "baryonim," a Semitic term denoting terrorists or rebels [28].

In the second century, the Gospel of Peter was utilized as scripture in certain segments of the Christian church [29]. Within this gospel, Peter and his companions were portrayed as individuals hiding from the Romans and regarded as malefactors. They were accused of conspiring to burn the temple, leading them to seek refuge from Roman authorities, "But I, with my companions, was grieved, and wounded in our understanding we hid ourselves; for we were sought by them as malefactors and as wishing to burn the temple" [30].

According to Josephus Judas, together with Zadok the Pharisee, founded the Zealots, If Jesus indeed was Judas the Galilean, questions arise regarding the identity of Zadok the Pharisee. Some propose that Zadok was none other than John the Baptist, as his name includes the suffix "the Zadokian," indicating his lineage from Zadok, the High Priest during the reigns of the revered kings David and Solomon [31]. Josephus describes Antipas viewing John the Baptist as a revolutionary and a threat [32]. 

As previously mentioned, Paul of Tarsus, who had been operating as a Roman agent, initially posed as a convert and began following Jesus/Judas [33]. Judas and Jesus both opposed the Roman tax, with Jesus facing crucifixion for this stance (Luke 23.2) (Ant. 18.4). From 4 BCE to 19 CE, Judas focused his ministry on taxation issues. During a prisoner release in 4 BCE, the Jewish crowd demanded reduced payments and removal of sales tax. Judas led a tax revolt during the 6 CE census, though it didn't ease Roman extortion. Tacitus noted Judea's strain due to heavy taxation between 16-18 CE (Annals, ii. 42). Tacitus and Josephus extensively documented this struggle against Roman taxation. However, Paul instructed his followers to willingly pay taxes to Rome without hesitation (Rom. 13:1-7). This stance stood in stark contrast to Judas/Jesus viewpoint on Roman taxation.

Despite Jesus/Judas being executed and the rebellion crushed, the movement persisted underground [34]. His followers continued to await a leader or Messiah who would liberate them from the oppressive Roman rule, ushering in a reign of peace and justice in the Promised Land (Acts 1:6). Paul's original mission was to identify and apprehend the followers of Jesus/Judas, seeking to quell any further uprisings against the Romans (Galatians 1:13-14). However, given the sheer number of followers who remained steadfast in their anticipation of a Messiah, one who would deliver them from Roman oppression (Acts 1:6), both the Romans and Paul found it necessary to adjust their strategy.

In summary, the period of Roman rule in Jerusalem was marked by uprisings and the search for a messianic leader to free the Jewish people. Various figures named Jesus emerged, many associated with rebellion against Roman authority. Scholarly analysis points to potential links between Jesus of Nazareth, Jesus the Galilean, and Judas the Galilean, suggesting they might have been one individual. Evidence within the New Testament and historical records hint at their involvement in anti-Roman activities. The followers of Jesus/Judas persisted despite his execution, leading to continued anticipation of a liberating Messiah. This context sheds light on the complexities of religious and political dynamics during that time, shaping the narratives of Jesus and his followers.

---------------------------------------------------

16. Picknett and Prince (2008)

17. Winter (1961)

18. Schonfield (1965)

19. Watson (1995)

20. Kessler (2010)

21.  Einhorn (2007)

22. Unterbrink (2010)

23.  Zeitlin (1962)

24.  Zeitlin (1967)

25.  Schuerer (1961)

26.  Picknett and Prince (2008)

27. Bockmuehl (2004)

28. Grant (2009)

29. Ehrman (2003)

30. Hall (1983)

31. Altinger (1995)

32. Picknett and Prince (2008)

33.  Voskuilen and Sheldon (2008)

34. Voskuilen and Sheldon (2008)

The Jesus in New Testament

Scholars have raised the argument that Paul of Tarsus played a pivotal role in shaping Christianity and could be considered its true founder. While the New Testament presents the Gospels before Paul's letters, creating the impression of eyewitness accounts [14]. It is believed that the Gospels were actually composed based on Paul's interpretations of Jesus' mission, despite the fact that he had never personally encountered Jesus during his lifetime.

Here are a few points to consider:

Theological Emphasis on Faith and Grace: Paul's writings, particularly in his epistles, emphasize salvation through faith and grace rather than adherence to the Mosaic Law. This theological emphasis is echoed in the Gospel of John, which also places a strong emphasis on belief and eternal life.

Concept of Atonement: Paul's teachings on the atonement through Christ's death and resurrection are significant in his letters (e.g., Romans and Corinthians). The Gospel narratives, especially in the synoptic Gospels (Matthew, Mark, and Luke), incorporate elements of atonement theology, portraying Jesus as the sacrificial Lamb.

Universalism and Inclusion of Gentiles: Paul played a crucial role in advocating for the inclusion of Gentiles into the Christian community without the requirement of circumcision or strict adherence to Jewish customs. The Gospel of Luke, in particular, emphasizes Jesus' concern for all people, including Gentiles, and portrays a more universalistic approach to salvation.

Eucharistic Tradition: Paul's writings include early references to the Lord's Supper or Eucharist (1 Corinthians 11:23-26). The Gospels, especially the accounts of the Last Supper in Matthew, Mark, and Luke, draw on and elaborate this tradition.

Christology: Paul's high Christology, presenting Jesus as the exalted Lord and Son of God, may have influenced the development of Christological themes in the Gospels, particularly in the Gospel of John.

In Christian tradition, Jesus is designated as "Jesus Christ," symbolizing his role as the Messiah or the Anointed One foretold in the Old Testament. The title "Christ" originates from the Greek word "Christos," meaning "anointed one."

The association of the title "Christ" with Jesus gained prominence during his ministry and acquired even greater significance after his resurrection. Throughout the New Testament, especially in the Gospels, Jesus is consistently identified as the Christ, a recognition affirmed by his followers. The acknowledgment of Jesus as the Christ stands as a central theme in Christian theology.

The title "Christ" underscores Jesus's distinct role as the chosen and anointed one of God, fulfilling the messianic prophecies of the Old Testament. As mentioned earlier, the term "messiah" in the Old Testament denotes the anointed one, and various figures underwent anointing, symbolizing their consecration for significant roles. Notable among them are:

1. Aaron: Anointed by the prophet Moses to serve as the high priest.

2. Saul: Anointed by the prophet Samuel, becoming the inaugural king of Israel.

3. David: Anointed by Samuel during his shepherd days, later ascending to a pivotal kingship.

4. Solomon: Anointed as king after David, renowned for wisdom and for constructing the First Temple in Jerusalem.

In light of the Old Testament's definition of messiah as the anointed one, these individuals indeed fulfill the role of messiahs in that historical context.

In summary, the question of whether Paul can be considered the true founder of Christianity remains a subject of scholarly debate. The assertion that the Gospels were shaped by Paul's interpretations of Jesus' mission challenges the conventional narrative presented in the New Testament. Examining key theological elements such as faith and grace, the concept of atonement, universalism, the inclusion of Gentiles, the Eucharistic tradition, and Christology reveals potential influences of Paul's teachings on early Christian thought. Despite the apparent chronological order in the New Testament, placing the Gospels before Paul's letters, a critical evaluation is crucial to understanding the possible impact of Paul's theological contributions on the foundational beliefs of Christianity. The intricate relationship between Paul and the Gospel writers demands nuanced exploration for a comprehensive understanding of the multifaceted origins of Christian doctrine.

----------------------------------------------

14. Einhorn (2007)

15. Eisenman (1997)

The Jesus in The Quran

The Qur'an recognizes Jesus as 'Isa al-Masih. Historically, Jesus was a Jew and he spoke Aramaic. In Eastern Aramaic, a variant of the Aramaic language, Jesus' name is Isho. This traditional name is widely used for Jesus in Eastern Christian traditions, notably in the Assyrian Church of the East and the Chaldean Catholic Church. Hence, in his mother tongue, Jesus' original name is Isho Mshiha.

The portrayal of Jesus Christ in the Bible differs from that of Isa in the Quran. In the Bible, Jesus Christ is often depicted as a rebel or revolutionary figure, while Prophet Isa is characterized by his gentleness, compassion, humility, and a passage in the Quran (19:33) that attributes the word "peace" to Prophet Isa himself [10].

In the Gospel of Mark (3:33), Jesus Christ appears to dismiss his mother and brothers, and similar sentiments are echoed in the Gospels of Matthew (12:48) and Luke (8:19). These passages suggest a lack of interest or detachment from his family [11]. However, in the Quran (19:32), Prophet Isa is portrayed as kind and obedient to his mother, in stark contrast to the portrayal in the Gospel of John (2:4), where Jesus addresses his mother as 'Woman.'

The Ten Commandments emphasize the importance of honoring one's father and mother (Exodus 20:12). Yet, in the Gospel of Matthew (8:21-22), Jesus Christ does not permit one of his disciples to bury his father, and in the Gospels of Matthew (10:35-37) and Luke (12:51-53), he suggests that those who love their parents more than him are unworthy of him. Additionally, in the Gospel of Luke (14:26), Jesus implies that his disciples must prioritize him over their families.

Despite being sent for the Children of Israel, Prophet Isa is portrayed as humble and not arrogant (Quran 19:32). This is in contrast to the Gospel of Mark (7:24), where Jesus Christ refers to gentiles as 'dogs.' Such casual racial insults appear incongruent with his perceived character in the Bible [12].

In the Quran, Prophet Isa is depicted as a righteous individual, akin to other revered prophets like Prophet Zakariya (Zechariah), Prophet Yahya (John the Baptist), and Prophet Elias (Elijah) (Quran 6:85). However, in the Gospel according to Matthew (11:19) and Luke (7:34), Jesus Christ is accused of being a 'glutton and a drunkard,' suggesting that during the time these texts were written, there was a prevailing perception that Jesus was associated with unbridled revelry [13]. Consequently, the characteristics attributed to Jesus Christ in the Gospels diverge from the portrayal of Prophet Isa in the Quran.

The depictions of Jesus Christ in the Bible and Prophet Isa in the Quran diverge significantly. Jesus is often portrayed as a rebel, displaying detachment from his family and making statements seemingly against traditional values. In contrast, Prophet Isa in the Quran is characterized by his gentleness, compassion, and humility, emphasizing obedience to parents and humility even in the face of his mission. These differences highlight contrasting narratives in the two religious texts, shaping the perception of these revered figures in Christianity and Islam.

Fascinatingly, there is a compelling possibility that Prophet Isa could be identified as The Teacher of Righteousness, a mysterious figure referenced in the Dead Sea Scrolls discovered at Qumran. Scholars and researchers have engaged in ongoing debates and discussions about a possible link between the Teacher of Righteousness from the Dead Sea Scrolls and the Quranic figure of Prophet Isa Jesus. Both figures are closely connected with teachings centered on righteousness, spiritual guidance, and a profound relationship with the Divine.

The Damascus document, in particular, sheds light on the Teacher's profound knowledge of the Torah and his expertise in providing accurate instruction. This narrative finds an intriguing parallel in the Quran, specifically in Surah Al-Ma’idah; 5:46. It is believed that he was chosen by God to reveal hidden aspects of Israel's spiritual heritage to the Jewish community. The Teacher mentioned in the Dead Sea Scrolls is thought to be the first high priest who served in Solomon's Temple and was associated with the House of Israel.

Intriguingly, the Dead Sea Scrolls suggest that the Teacher of Righteousness had an unconventional birth, as he was born without a father. This narrative finds an intriguing parallel in the Quran, specifically in Surah Al-Imran 3:47. His life began during the period when the foundations of Christianity were taking shape. His mother dedicated him to a life of devotion to God, instilling in him a strong belief in the absolute unity of God. Consequently, he claimed to be a divine Messiah sent by God to guide the Jewish people. This narrative finds an intriguing parallel in the Quran, specifically in Surah Az-Zukhruf 43:63-64. His teachings emphasized that he was aided by the Holy Spirit and the Almighty. This narrative finds an intriguing parallel in the Quran, specifically in Surah Al-Ma'idah110. Although he interpreted the Torah under divine guidance (Surah Al-Imran 3:48), he encountered resistance from other Jewish priests, particularly a chief priest within the Jewish community, referred to as the "Wicked Priest" in the scrolls. This narrative finds an intriguing parallel in the Quran, specifically in Surah Al-Baqarah 2:87.

The Teacher of Righteousness faced severe persecution, including attempts on his life. However, as the scrolls describe, God intervened to save his life. This narrative finds an intriguing parallel in the Quran, specifically in Surah Al-Imran 3:54. Subsequently, he was compelled by the Wicked Priest to relocate to a distant land where his teachings and claims could find acceptance. Before departing, he delivered a prophecy, predicting that those who opposed the truth and made wrongful decisions would face divine punishment and the consequences of their iniquities. On the other hand, those who followed and believed in him would ultimately triumph over those who rejected his teachings, beliefs, and claims. This narrative finds an intriguing parallel in the Quran, specifically in Surah As-Saf; 61:14.

Here, we explore the shared characteristics between the Teacher of Righteousness and Prophet Isa:

• Unconventional Birth: Both the Teacher of Righteousness and Prophet Isa are believed to have been born without a human father. In the case of the Teacher of Righteousness, it is suggested in the Dead Sea Scrolls that he was born without a father, signifying his miraculous and unconventional birth. Similarly, Islamic tradition maintains that Prophet Isa was born to the Virgin Mary without any male intervention, emphasizing his miraculous birth.
• Divine Assistance: While the Dead Sea Scrolls do not explicitly mention miracles attributed to the Teacher of Righteousness, some scholars have drawn comparisons between the figures based on a perceived emphasis on divine assistance and intervention. In the case of Prophet Isa, Islamic tradition attributes various miracles to him, such as healing the sick and raising the dead, which are considered acts of divine assistance.
• Righteousness and Moral Teachings: Both the Teacher of Righteousness and Isa in the Quran are associated with righteous and moral teachings. The Teacher emphasized living a righteous life according to God's will, while Isa, as a prophet in Islamic tradition, conveyed messages of moral and ethical guidance to his followers.
• Prophetic Role: Both figures are associated with significant prophetic roles. The Teacher of Righteousness is considered a messenger chosen by God to guide the Qumran community and convey divine teachings. Similarly, Prophet Isa holds a central prophetic role in Islamic tradition, being one of the major prophets who brought God's message to humanity.
• Opposition and Persecution: In both narratives, their unconventional births and divine callings lead to opposition and persecution from religious authorities. The Teacher of Righteousness faced opposition from the "Wicked Priest" and other religious figures within the Jewish community, as described in the Dead Sea Scrolls. Similarly, Prophet Isa encountered resistance and opposition from certain religious leaders and authorities during his ministry.
• Followers' Devotion: Both figures had devoted followers who continued to uphold their teachings and maintain their respective traditions, even after their deaths.

In exploring the shared characteristics between the Teacher of Righteousness and Prophet Isa, we find a compelling convergence of narratives that transcends historical and religious boundaries. The striking parallels between their unconventional births, divine interventions, prophetic roles, moral teachings, opposition, divine assistance, and devoted followers underscore the universality of themes surrounding divinely appointed figures. While the exact nature of their connections remains a topic of scholarly debate, the resonance of these narratives invites reflection on the enduring impact of such figures and their messages, resonating through the annals of history and faith.

---

10. Khalidi (2003)

11. Picknett and Prince (2008)

12. Picknett and Prince (2008)

13. Picknett and Prince (2008)

The Jesus in the Talmud

The name "Jesus" in the context of the New Testament is often understood to mean "Yahweh saves" [5]  or "Yahweh is salvation" [6]. In the context of history, Jesus belonged to the Jewish faith and communicated in Aramaic. In the Eastern Aramaic dialect, his name is Isho, a traditional designation prevalent in Eastern Christian traditions, particularly in the Assyrian Church of the East and the Chaldean Catholic Church.

It is essential to clarify that this name is also used to represent the name of Joshua, the son of Nun, as indicated in Acts 7:45. Joshua, also known as Joshua son of Nun, is a prominent figure in the Torah, specifically in Numbers 13-14. He served as Moses' assistant and was one of the twelve spies sent to scout the land of Canaan for the Israelites. After Moses's passing, Joshua assumed leadership over the Israelite tribes. While his birth name was Hoshe'a, of the tribe of Ephraim, Moses bestowed upon him the name Yĕhôshúa‘, meaning "a Great Savior of God's elect," as mentioned in Sirach 46:1.

The first occurrence of the name Jesus can be traced back to the Greek translation of the Old Testament in Alexandria during the 3rd century BC. At that time, 'Jesus' referred to the son of Nun, who followed Moses as the leader of the Israelites. Philo of Alexandria and Flavius Josephus, both Jewish authors from the 1st century AD, also identified Joshua, the son of Nun, as Jesus in their works. When the Christian Gospels, composed in Greek, mentioned Jesus, readers readily recognized him as the same figure who succeeded Moses among the Israelites. 

The confusion arose much later, in the 16th century, with the English translation of the Bible. It was during this period that the name 'Joshua' was assigned to the Old Testament character, while 'Jesus' came to be associated with his appearance in the New Testament.

Over time, Yēšūă‘ emerged as a common alternative form of the name Yĕhôshúa‘ or Joshua, particularly in later books of the Hebrew Bible and among Jews during the Second Temple period. In Hebrew, Yēšūă‘ is derived from the verb "to rescue" or "to deliver." It is used in historical Hebrew texts to refer to various individuals named Joshua, including those recorded in Greek texts as Jesus ben Ananias and Jesus ben Sira [7].

The name Yĕhôshúa‘ corresponds to the Greek spelling Iesous, from which the English name Jesus originates [8]. However, it's essential to note that the name Jesus is not a direct translation of Yĕhôshúa‘ into Hebrew. Instead, the Hebrew form of the name Jesus is Yēšhū [9], which has been interpreted as an acronym conveying a curse: "may his name and memory be wiped out." The Jesus figures mentioned in the Talmud were all associated with specific crimes or sins and faced execution. For example, Jesus Ben Stada was believed to have brought witchcraft from Egypt, as noted in Talmud Shabbat 104b. He was hung on the eve of Passover (Talmud Sanhedrin 67a).

Another figure mentioned in the Talmud is Jesus ben Pandira, who, according to the Talmud Sanhedrin 107b, was associated with practicing magic, deceiving the people of Israel, and leading them astray. He met a grim fate, being hung on the eve of Passover, as described in the Talmud Sanhedrin 43a. Intriguingly, the Talmud sometimes draws parallels between the names Jesus and Balaam, as seen in Sanhedrin 106. In Hebrew, the name Balaam carries the meaning of "Destroyer of People" or "Confuser of the People."

It is evident that many of the individuals referred to as Jesuses in the Talmud and by Josephus met tragic ends, often involving torture, execution, or crucifixion. These figures were regarded by many Jewish people as failed messiah figures who did not succeed in liberating them from Roman rule. Consequently, the name "Jesus" became associated with their actions and their unfortunate outcomes, with the appended phrase "may his name and memory be wiped out" symbolizing their perceived failures.

It is worth considering that had these individuals achieved their mission of freeing the Jewish people from Roman oppression, they might have been remembered and celebrated under names like Joshua, signifying their role as "Great Saviors of God's elect." However, their historical legacies are marked by controversy and the consequences of their actions.

In conclusion, the name "Jesus" holds complex historical and linguistic roots, intertwining biblical interpretations and cultural perceptions. Originally signifying "Yahweh saves" and linked to the revered biblical figure Joshua, the name took different forms and meanings over time, including "Yēšūă‘" in Hebrew and "Iesous" in Greek. In Jewish texts like the Talmud, various figures referred to as Jesuses faced tragic fates and were seen as failed messiah figures. The name became associated with their perceived failures and often carried a curse in historical Jewish contexts. This intricate history highlights the multifaceted nature of religious and cultural interpretations, shaping the legacy of the name "Jesus" and its significance in different contexts.

---

5. Green (1997)

6. France (2007)

7.  Robert (2000)

8.  Stern (1992)

9.  Shahak (2002)

Introduction

Christianity and Islam both share their roots in Judaism, with all three religions exhibiting notable similarities. They all profess monotheism, emphasizing the belief in a single God. Additionally, the historical narratives of Judaism, Christianity, and Islam are interwoven, featuring key figures such as Adam, Eve, Noah, Moses, and Abraham, among others. However, the emergence of Jesus Christ marks a pivotal divergence point in their respective trajectories. Jesus Christ's birth and teachings triggered significant controversies that reverberate through the religious traditions of Judaism, Christianity, and Islam.

Jesus, despite his Jewish heritage, encountered a notable rejection from a substantial segment of the Jewish community. This rejection primarily stemmed from the perception that he had not fulfilled crucial messianic prophecies [1]. The fundamental basis for Jewish skepticism regarding Jesus as the Messiah lies in his inability to usher in a state of global peace. Furthermore, Jesus was unable to facilitate the establishment of Jewish political sovereignty or provide protection against their primary adversary, the Romans, which were essential expectations associated with the Messianic figure.

In Christian doctrine, Jesus is revered as the Son of God who was crucified and sacrificed for the redemption of humanity, a belief rooted in 1 Corinthians 15:3-4. The majority of Christians worship Jesus as the incarnation of God the Son, identifying him as the Second Person of the Holy Trinity.

It is a subject of scholarly debate whether Paul can be seen as the true architect of Christianity. Many argue that without Paul's pivotal contributions, Christianity might not have attained its status as a global religion [2]. However, it is worth noting that Paul's writings offer relatively limited information about the life and crucifixion of Jesus, and he does not delve into detailed accounts of these aspects of Jesus' life.

Within Islam, Jesus is recognized as Isa. He holds the esteemed position of being a prophet, akin to other revered figures such as Abraham, Ismail, Isaac, Jacob, Moses, and numerous others, as highlighted in the Qur'an (2:136). Jesus' remarkable abilities, including performing miracles, are attributed to the permission of God, as stated in the Qur'an (5:110). The Islamic perspective on Jesus differs from that of Christianity, as most Muslims believe that Jesus was not crucified but was instead raised to God [3].

The teachings about Jesus in Muslim and Christian traditions frequently diverge, resulting in a variety of contrasting beliefs, narratives, and viewpoints [4]. These distinct accounts are notably not found in the Qur'an itself but are rather located in the Hadith (Muslim traditions) and other Muslim literature. This blog's primary objective is to delve into the depiction of Jesus in the Talmud, Bible and Quran. Additionally, it aims to examine the various beliefs held by Muslims regarding the true identity of Jesus; Jesus the Prophet and Jesus the Rebel.

References

  1. Rivkin (1971)

  2. Akenson (2000)

  3. Khalidi (2001)

  4. Lawson (2009)