WEBVTT 00:00:00.000 --> 00:00:02.160 Welcome to the Deep Dive. Our stack of sources 00:00:02.160 --> 00:00:05.719 today is, well, it's focused on perhaps the single 00:00:05.719 --> 00:00:08.740 most intensely studied and profoundly debated 00:00:08.740 --> 00:00:11.699 individual in the entire sweep of human history. 00:00:11.839 --> 00:00:14.480 That's probably an understatement. Right. We 00:00:14.480 --> 00:00:17.379 are embarking on a deep dive into Jesus of Nazareth. 00:00:17.539 --> 00:00:19.660 And we're not just looking at the central figure 00:00:19.660 --> 00:00:22.160 of Christianity. No, not at all. We're unpacking 00:00:22.160 --> 00:00:24.940 the figure who, according to our sources, is 00:00:24.940 --> 00:00:29.359 revered, rejected, and radically redefined across 00:00:29.359 --> 00:00:32.939 multiple global faiths. Islam, the Baha 'i faith, 00:00:33.240 --> 00:00:35.640 the Druze faith. And that makes it a supremely 00:00:35.640 --> 00:00:37.740 complex task. I mean, the source material is 00:00:37.740 --> 00:00:40.320 deeply stratified. You have the internal accounts, 00:00:40.560 --> 00:00:42.960 the canonical narratives, which are... first 00:00:42.960 --> 00:00:45.479 and foremost theological documents. OK, so they're 00:00:45.479 --> 00:00:47.359 written from a position of faith. Exactly. And 00:00:47.359 --> 00:00:49.840 then layered on top of that, you have centuries 00:00:49.840 --> 00:00:52.640 of rigorous historical analysis, archaeology, 00:00:52.700 --> 00:00:54.759 and then these competing religious interpretations 00:00:54.759 --> 00:00:57.240 that often take the same underlying facts and 00:00:57.240 --> 00:00:59.479 come to wildly different conclusions. Absolutely. 00:00:59.619 --> 00:01:04.459 So our mission today is total immersion and total 00:01:04.459 --> 00:01:06.439 impartiality. We need to look at this material 00:01:06.439 --> 00:01:09.359 through all those lenses at once. Theology, history, 00:01:09.620 --> 00:01:12.439 comparative religion. The goal is to extract 00:01:12.439 --> 00:01:15.590 those key nuggets of knowledge. The things that 00:01:15.590 --> 00:01:18.349 allow us to synthesize these hugely varied perspectives, 00:01:18.609 --> 00:01:21.150 especially around the really contested issues, 00:01:21.409 --> 00:01:24.569 historicity, chronology, identity. We're here 00:01:24.569 --> 00:01:26.849 to bring you up to speed on one of history's 00:01:26.849 --> 00:01:29.650 great enduring puzzles. Let's get into it. Okay, 00:01:29.689 --> 00:01:31.730 let's unpack this immediately. Let's start with 00:01:31.730 --> 00:01:33.930 the identity of the man himself, because even 00:01:33.930 --> 00:01:36.790 his common name is layered in translation. It 00:01:36.790 --> 00:01:39.549 really is. The name we all use, Jesus, comes 00:01:39.549 --> 00:01:41.290 to us through Greek. It's a transliteration. 00:01:41.709 --> 00:01:44.700 Iusus. But if you trip that back to the original 00:01:44.700 --> 00:01:47.560 language of first century Judea, Aramaic or Hebrew, 00:01:47.819 --> 00:01:51.219 the name is Yeshua or Yehoshua. Which is the 00:01:51.219 --> 00:01:53.859 name we translate as Joshua. Precisely. And the 00:01:53.859 --> 00:01:55.620 sources confirm there's this powerful meaning 00:01:55.620 --> 00:01:58.379 behind it. Yahweh saves. But what's really critical 00:01:58.379 --> 00:02:00.719 to grasp here is that this was not a unique name 00:02:00.719 --> 00:02:03.079 at all. Right. It was just a regular name. A 00:02:03.079 --> 00:02:06.099 very common, historically grounded, everyday 00:02:06.099 --> 00:02:09.599 name in Judea. He was one of many, many men. 00:02:10.000 --> 00:02:12.139 named Yeshua. Which explains why the sources 00:02:12.139 --> 00:02:14.520 always seem to use these other identifiers to 00:02:14.520 --> 00:02:17.379 distinguish him. Exactly. His neighbors, his 00:02:17.379 --> 00:02:20.219 family, they knew him by his geography or his 00:02:20.219 --> 00:02:23.259 job. He was Jesus of Nazareth. Or sometimes you 00:02:23.259 --> 00:02:25.520 see the carpenter, the son of Mary and brother 00:02:25.520 --> 00:02:28.099 of James and hoses and Judas and Simon. Right. 00:02:28.180 --> 00:02:31.000 That emphasis on the family context is key. And 00:02:31.000 --> 00:02:33.000 it shows up in the earliest sources like Mark. 00:02:33.139 --> 00:02:35.520 It lists his four brothers and mentions sisters. 00:02:35.840 --> 00:02:38.479 And John's gospel has Philip call him Jesus, 00:02:38.560 --> 00:02:41.020 son of Joseph from Nazareth. It does. All of 00:02:41.020 --> 00:02:43.159 this anchors him firmly to a specific place, 00:02:43.280 --> 00:02:46.159 a family and a trade. in a way that just, you 00:02:46.159 --> 00:02:48.520 know, it screams historical reality. Okay, and 00:02:48.520 --> 00:02:50.659 that leads us to the title that defines him for 00:02:50.659 --> 00:02:54.340 billions globally, Christ. Now, the sources are 00:02:54.340 --> 00:02:56.360 really clear on this. Christ was not his last 00:02:56.360 --> 00:02:59.199 name. It was an office, a title. That is the 00:02:59.199 --> 00:03:02.139 crucial distinction. The word Christ comes from 00:03:02.139 --> 00:03:04.780 the Greek Christos, and Christos is just the 00:03:04.780 --> 00:03:07.060 Greek translation of the Hebrew term Mashiach. 00:03:07.240 --> 00:03:09.680 Which is where we get Messiah. Correct. It simply 00:03:09.680 --> 00:03:12.729 means anointed. In the Hebrew scriptures, you 00:03:12.729 --> 00:03:15.050 know, anointing with sacred oil was a ritual. 00:03:15.150 --> 00:03:17.909 It designated people for a high office, kings, 00:03:17.949 --> 00:03:20.469 priests, prophets. So when early Christians called 00:03:20.469 --> 00:03:22.870 Jesus the Christ, they weren't using a name. 00:03:23.030 --> 00:03:25.229 No, they were making an explosive theological 00:03:25.229 --> 00:03:27.889 claim. They were saying they believed he was 00:03:27.889 --> 00:03:30.789 the divinely chosen, awaited Messiah that was 00:03:30.789 --> 00:03:33.930 prophesied in their scriptures. So the term Jesus 00:03:33.930 --> 00:03:37.120 Christ. basically fuses his historical common 00:03:37.120 --> 00:03:40.340 name with this radical claim about his spiritual 00:03:40.340 --> 00:03:43.379 identity. Exactly. And that shift happened over 00:03:43.379 --> 00:03:46.039 the first century. The term Christian, meaning 00:03:46.039 --> 00:03:48.919 a follower of Christ, was in use very early on, 00:03:49.020 --> 00:03:51.280 which shows you just how quickly that title became 00:03:51.280 --> 00:03:53.080 the definitive marker of the whole movement. 00:03:53.379 --> 00:03:55.659 Okay, so once we establish who he was, the next 00:03:55.659 --> 00:03:58.159 question is obvious. How do we know any of this? 00:03:58.569 --> 00:04:00.310 Let's trace it back to the documents themselves. 00:04:00.789 --> 00:04:02.469 Well, the foundational sources are, of course, 00:04:02.530 --> 00:04:05.229 the four canonical gospels, Matthew, Mark, Luke, 00:04:05.270 --> 00:04:07.750 and John. They give us the most extensive accounts 00:04:07.750 --> 00:04:10.069 of his life, his ministry, his teachings, his 00:04:10.069 --> 00:04:13.090 death. But our stack of sources reminds us that 00:04:13.090 --> 00:04:15.250 they're supporting material outside of those 00:04:15.250 --> 00:04:17.089 four books, right, in the New Testament. Oh, 00:04:17.110 --> 00:04:19.410 absolutely. It's easy to forget about the other 00:04:19.410 --> 00:04:21.670 texts, like Paul's letters. Which are fascinating 00:04:21.670 --> 00:04:23.470 because many of them were written before the 00:04:23.470 --> 00:04:25.800 gospels were. That's right. And they contain 00:04:25.800 --> 00:04:28.319 these key early references. You find details 00:04:28.319 --> 00:04:30.399 on something like the Last Supper in 1 Corinthians. 00:04:30.860 --> 00:04:33.379 And the Acts of the Apostles gives us the most 00:04:33.379 --> 00:04:36.930 detailed description of his ascension. But the 00:04:36.930 --> 00:04:39.589 pile of sources gets much more complicated when 00:04:39.589 --> 00:04:42.930 you bring in the non -canonical writings, the 00:04:42.930 --> 00:04:46.730 so -called apocryphal gospels. Yes. You had all 00:04:46.730 --> 00:04:49.709 these various early Christian sects with diverse 00:04:49.709 --> 00:04:52.589 beliefs, and they produced texts like the Gospel 00:04:52.589 --> 00:04:55.370 of Thomas or Peter or Judas. But the scholarly 00:04:55.370 --> 00:04:58.209 consensus on those is pretty decisive. It is. 00:04:58.269 --> 00:05:00.709 These non -canonical texts were, by and large, 00:05:00.750 --> 00:05:02.910 written much later, often well into the second 00:05:02.910 --> 00:05:05.290 and third centuries. They tend to reflect the 00:05:05.290 --> 00:05:07.829 theological... concerns of a later period, which 00:05:07.829 --> 00:05:10.009 makes them much less reliable than the canonical 00:05:10.009 --> 00:05:13.009 four if you're trying to reconstruct the historical 00:05:13.009 --> 00:05:15.610 Jesus. Okay, that brings us to the really crucial 00:05:15.610 --> 00:05:18.870 question of when the canonical gospels were actually 00:05:18.870 --> 00:05:21.230 written and, you know, what kind of documents 00:05:21.230 --> 00:05:23.649 they were even meant to be. The canonical texts 00:05:23.649 --> 00:05:26.230 were composed roughly between AD 50 and 120. 00:05:26.810 --> 00:05:29.889 Now, to organize the sequence, most scholars 00:05:29.889 --> 00:05:32.689 accept the theory of Mark in priority. Meaning 00:05:32.689 --> 00:05:35.050 the gospel of Mark came first. Right. It's seen 00:05:35.050 --> 00:05:38.470 as the earliest, dated around AD 60 to 75. Then 00:05:38.470 --> 00:05:40.550 you have Matthew and Luke, and finally John, 00:05:40.750 --> 00:05:43.470 which is the latest, probably around AD 75 to 00:05:43.470 --> 00:05:45.889 100. So Mark was used as a source by Matthew 00:05:45.889 --> 00:05:47.949 and Luke. That explains what's called the synoptic 00:05:47.949 --> 00:05:50.269 problem, right? Why those three gospels are so 00:05:50.269 --> 00:05:52.750 similar. Exactly. The synoptic gospels, Matthew, 00:05:52.870 --> 00:05:55.209 Mark, and Luke, they share a ton of content, 00:05:55.329 --> 00:05:58.220 structure, even specific Greek phrasing. But 00:05:58.220 --> 00:06:00.300 here's the powerful insight -level nugget for 00:06:00.300 --> 00:06:02.819 you listening. Matthew and Luke also share a 00:06:02.819 --> 00:06:05.540 big body of Jesus' sayings and teachings that 00:06:05.540 --> 00:06:08.120 are not found in Mark. And that's where the idea 00:06:08.120 --> 00:06:10.399 of the hypothetical Q source comes from. The 00:06:10.399 --> 00:06:13.579 Q source. Quell, the German for source. It's 00:06:13.579 --> 00:06:15.540 the hypothesized shared document that contained 00:06:15.540 --> 00:06:17.879 all those sayings used by Matthew and Luke. Why 00:06:17.879 --> 00:06:20.160 does Q matter so much? Because its existence 00:06:20.160 --> 00:06:22.199 suggests that the earliest Christian community, 00:06:22.379 --> 00:06:25.560 maybe as early as AD 50, first collected and 00:06:25.560 --> 00:06:29.139 valued Jesus' sayings, his core teachings, before 00:06:29.139 --> 00:06:31.779 the full life story was formally written down. 00:06:31.899 --> 00:06:34.459 It kind of reframes the early church's focus. 00:06:34.899 --> 00:06:37.680 Maybe the priority was his wisdom and ethics 00:06:37.680 --> 00:06:40.350 first. And this kind of structural analysis is 00:06:40.350 --> 00:06:42.529 so important because you just can't approach 00:06:42.529 --> 00:06:44.769 these documents like modern history textbooks. 00:06:45.209 --> 00:06:47.589 That's the key takeaway. The scholarly consensus 00:06:47.589 --> 00:06:50.329 is that the Gospels are best viewed as a type 00:06:50.329 --> 00:06:53.750 of ancient biography or bios. They're similar 00:06:53.750 --> 00:06:56.310 to accounts of figures like Socrates. So their 00:06:56.310 --> 00:06:58.910 main goal wasn't to provide an exhaustive historical 00:06:58.910 --> 00:07:01.509 record. No, that was a secondary concern. The 00:07:01.509 --> 00:07:03.829 primary goal was to convey theological significance, 00:07:04.189 --> 00:07:06.370 the meaning of his ministry, the point of his 00:07:06.370 --> 00:07:08.769 life. They are documents written from a position 00:07:08.769 --> 00:07:11.129 of faith aiming to persuade the reader. They're 00:07:11.129 --> 00:07:14.269 advocacy pieces, essentially. Precisely. But 00:07:14.269 --> 00:07:16.230 ones that still rely on a historical framework. 00:07:16.589 --> 00:07:18.410 The authors weren't just making things up in 00:07:18.410 --> 00:07:20.189 a vacuum. I mean, John even acknowledges this. 00:07:20.290 --> 00:07:22.290 At the end of his gospel, he says, if everything 00:07:22.290 --> 00:07:24.889 Jesus did were written down, the world itself 00:07:24.889 --> 00:07:27.290 could not contain the books. They were selective. 00:07:27.550 --> 00:07:29.959 They chose what to include for a reason. Okay, 00:07:30.000 --> 00:07:32.740 let's turn to what you call the historical bedrock. 00:07:33.019 --> 00:07:35.740 This is the part of the material where the academic 00:07:35.740 --> 00:07:38.139 world, you know, regardless of personal faith, 00:07:38.279 --> 00:07:41.100 comes to a nearly universal agreement. And it 00:07:41.100 --> 00:07:44.060 needs to be stated really clearly. Virtually 00:07:44.060 --> 00:07:47.060 all modern scholars of antiquity, Christian, 00:07:47.220 --> 00:07:49.660 Jewish, non -Christian, doesn't matter, they 00:07:49.660 --> 00:07:52.939 all agree that Jesus existed historically. This 00:07:52.939 --> 00:07:55.620 is a settled question in serious academic circles. 00:07:55.800 --> 00:07:58.160 Which means the fringe theories, like the Christ 00:07:58.160 --> 00:08:00.699 myth theory, the idea that Jesus never existed, 00:08:00.879 --> 00:08:03.199 are effectively refuted by the evidence stack. 00:08:03.459 --> 00:08:05.639 They are. And it's important to stress this consensus 00:08:05.639 --> 00:08:08.459 isn't just based on Christian documents. We have 00:08:08.459 --> 00:08:11.579 external, sometimes hostile witnesses. Like the 00:08:11.579 --> 00:08:15.009 Roman historian Tacitus. Right. Tacitus, writing 00:08:15.009 --> 00:08:18.029 around 8115, he explicitly mentions Christ and 00:08:18.029 --> 00:08:20.329 his execution by Pontius Pilate during the reign 00:08:20.329 --> 00:08:22.769 of Tiberius. And the Jewish historian Flavius 00:08:22.769 --> 00:08:25.189 Josephus, writing a bit earlier, also mentions 00:08:25.189 --> 00:08:27.990 Jesus and his brother James. These neutral or 00:08:27.990 --> 00:08:30.569 even hostile witnesses never doubted the man 00:08:30.569 --> 00:08:32.990 existed. So what does that external validation 00:08:32.990 --> 00:08:36.789 really lock down for us beyond just his existence? 00:08:36.889 --> 00:08:39.490 What's the bedrock outline of facts that scholars 00:08:39.490 --> 00:08:42.500 basically all agree on? If you strip away the 00:08:42.500 --> 00:08:45.039 theological layer, you're left with a limited 00:08:45.039 --> 00:08:47.580 but very probable outline of a first century 00:08:47.580 --> 00:08:50.120 Jew. Okay. He was baptized by John the Baptist. 00:08:50.360 --> 00:08:52.679 He operated as a charismatic teacher and healer 00:08:52.679 --> 00:08:55.379 in Galilee. He debated fiercely with fellow Jews 00:08:55.379 --> 00:08:57.580 over the interpretation of the law. He gathered 00:08:57.580 --> 00:09:00.340 followers. He went to Jerusalem. And he was ultimately 00:09:00.340 --> 00:09:03.000 crucified by Roman soldiers under the authority 00:09:03.000 --> 00:09:05.389 of Pontius Pilate. And it's those first and last 00:09:05.389 --> 00:09:07.669 points, the baptism and the crucifixion, that 00:09:07.669 --> 00:09:09.429 are considered the most certain historical events 00:09:09.429 --> 00:09:12.169 of his entire life. Absolutely. The historical 00:09:12.169 --> 00:09:15.889 consensus is so strong that the scholar James 00:09:15.889 --> 00:09:20.490 Dunn famously argued they rank so high on the 00:09:20.490 --> 00:09:23.590 almost impossible to doubt or deny scale of historical 00:09:23.590 --> 00:09:26.269 facts that they are the essential starting points 00:09:26.269 --> 00:09:28.870 for any historical study. Why are they so certain? 00:09:28.909 --> 00:09:31.649 This gets us to a really powerful tool historians 00:09:31.649 --> 00:09:35.850 use. the criterion of embarrassment yes this 00:09:35.850 --> 00:09:38.590 is a historical filter it argues that if a story 00:09:38.590 --> 00:09:41.750 in the gospels would have been awkward or counterproductive 00:09:41.750 --> 00:09:44.309 or just plain damaging for the early church to 00:09:44.309 --> 00:09:46.889 invent then it's far more likely to be authentic 00:09:46.889 --> 00:09:49.669 so why would the baptism be embarrassing well 00:09:49.669 --> 00:09:52.149 think about it if jesus was believed to be the 00:09:52.149 --> 00:09:55.200 sinless son of god Why would he need John's baptism, 00:09:55.399 --> 00:09:57.899 which was a baptism of repentance for the forgiveness 00:09:57.899 --> 00:10:00.179 of sins? Right. It suggests he was subordinate 00:10:00.179 --> 00:10:02.600 to John or that he needed cleansing. It completely 00:10:02.600 --> 00:10:05.279 undermines his divine status. The early church 00:10:05.279 --> 00:10:07.399 had to work really hard to explain this away. 00:10:07.500 --> 00:10:10.139 So the thinking is they would never have invented 00:10:10.139 --> 00:10:12.460 it. It must have happened. And the crucifixion, 00:10:12.460 --> 00:10:14.080 I mean, that's about the most embarrassing way 00:10:14.080 --> 00:10:17.700 for a Messiah claimant to die. Precisely. Crucifixion 00:10:17.700 --> 00:10:20.590 was a shameful death. It was reserved for rebels 00:10:20.590 --> 00:10:23.769 and slaves, the ultimate sign of Roman domination 00:10:23.769 --> 00:10:27.389 and defeat. Deuteronomy even says anyone hung 00:10:27.389 --> 00:10:30.529 on a pole is under God's curse. So for early 00:10:30.529 --> 00:10:33.429 Jewish Christians, claiming a crucified man was 00:10:33.429 --> 00:10:36.269 the Messiah was a huge stumbling block. A massive 00:10:36.269 --> 00:10:38.690 one. Paul even called it a scandal. They would 00:10:38.690 --> 00:10:41.990 never. ever have fabricated a crucified savior, 00:10:42.169 --> 00:10:44.509 they had to overcome this profound embarrassment. 00:10:45.269 --> 00:10:48.110 Therefore, the crucifixion is deemed as certain 00:10:48.110 --> 00:10:51.750 as any historical fact can be. So the very awkwardness 00:10:51.750 --> 00:10:53.690 of these facts becomes their strongest historical 00:10:53.690 --> 00:10:57.009 proof. We know the man existed, where he worked, 00:10:57.110 --> 00:11:00.299 and with remarkable certainty, how he died. Now 00:11:00.299 --> 00:11:02.980 let's dig into the narrative of his life as it's 00:11:02.980 --> 00:11:05.000 told in the Gospels. Okay, when we move from 00:11:05.000 --> 00:11:07.080 that historical bedrock into the canonical narratives, 00:11:07.279 --> 00:11:09.600 the complexity just accelerates instantly, especially 00:11:09.600 --> 00:11:11.320 when you compare the birth stories in Matthew 00:11:11.320 --> 00:11:12.919 and Luke. Let's start with where they agree. 00:11:13.080 --> 00:11:15.000 What's the core agreement between them? They 00:11:15.000 --> 00:11:17.620 agree on three essentials. Jesus was born in 00:11:17.620 --> 00:11:20.600 Bethlehem to a virgin named Mary who was engaged 00:11:20.600 --> 00:11:23.220 to Joseph, a descendant of David, and that he 00:11:23.220 --> 00:11:25.860 grew up in Nazareth. And they both support the 00:11:25.860 --> 00:11:28.340 doctrine of the virgin birth, that he was conceived 00:11:28.340 --> 00:11:30.139 by the Holy Spirit. But that's pretty much where 00:11:30.139 --> 00:11:32.299 it ends, isn't it? Because outside of those points, 00:11:32.480 --> 00:11:35.340 the two accounts diverge radically. It's almost 00:11:35.340 --> 00:11:37.039 like they're telling two completely separate 00:11:37.039 --> 00:11:39.279 origin stories. They are. And they're telling 00:11:39.279 --> 00:11:41.419 them for two different audiences with two different 00:11:41.419 --> 00:11:44.820 theological agendas. Luke's story focuses heavily 00:11:44.820 --> 00:11:47.460 on Mary. Right. The angel Gabriel's annunciation 00:11:47.460 --> 00:11:50.799 is to her. Exactly. And you get the trip to Bethlehem 00:11:50.799 --> 00:11:53.639 because of the census of Caesar Augustus, the 00:11:53.639 --> 00:11:56.080 birth in a humble manger, and the visit from 00:11:56.080 --> 00:11:58.509 the shepherds. You know, the lowliest figures 00:11:58.509 --> 00:12:00.990 in society. Matthew, on the other hand, is all 00:12:00.990 --> 00:12:03.250 about Joseph and the fulfillment of Jewish prophecy. 00:12:03.549 --> 00:12:06.230 Absolutely. Matthew centers on Joseph's perspective. 00:12:06.669 --> 00:12:09.450 His four dreams where an angel gives him instructions. 00:12:09.970 --> 00:12:13.309 And the visit is from the Magi, these Gentile 00:12:13.309 --> 00:12:16.250 wise men from the East, who find Jesus not in 00:12:16.250 --> 00:12:19.419 a manger, but in a house in Bethlehem. And Matthew's 00:12:19.419 --> 00:12:22.179 story culminates in the flight to Egypt to escape 00:12:22.179 --> 00:12:24.620 Herod the Great's massacre of the infants. And 00:12:24.620 --> 00:12:27.059 that detail, the massacre, is critical because 00:12:27.059 --> 00:12:29.759 it reveals Matthew's deliberate theological framing. 00:12:30.379 --> 00:12:33.580 He is meticulously structuring his account to 00:12:33.580 --> 00:12:37.200 present Jesus as the new Moses. How so? Just 00:12:37.200 --> 00:12:39.220 as the original Moses was saved from Pharaoh's 00:12:39.220 --> 00:12:41.600 slaughter of Israelite babies, Jesus is saved 00:12:41.600 --> 00:12:43.220 from Herod's slaughter of Bethlehem's children. 00:12:45.720 --> 00:12:48.600 And the return serves the explicit literary function 00:12:48.600 --> 00:12:51.320 of fulfilling the Old Testament prophecy, Out 00:12:51.320 --> 00:12:54.460 of Egypt I called my son. Luke's goal seems much 00:12:54.460 --> 00:12:57.360 broader, less focused on a Jewish audience. Luke 00:12:57.360 --> 00:12:59.980 consistently portrays Jesus as a universal Savior. 00:13:00.399 --> 00:13:03.340 That census, which many scholars question historically, 00:13:03.600 --> 00:13:06.750 serves a theological purpose. It gets Mary and 00:13:06.750 --> 00:13:08.830 Joseph from Nazareth to Bethlehem to fulfill 00:13:08.830 --> 00:13:11.669 the prophecy, but it does so via a decree of 00:13:11.669 --> 00:13:14.549 the Roman Empire, placing Jesus' story right 00:13:14.549 --> 00:13:17.070 in the middle of world history. And the genealogies 00:13:17.070 --> 00:13:18.830 are probably the clearest sign that historical 00:13:18.830 --> 00:13:21.090 fact was secondary to theological construction. 00:13:21.529 --> 00:13:24.159 There are profound divergence. I mean, they both 00:13:24.159 --> 00:13:27.460 trace Jesus' ancestry to King David, but that's 00:13:27.460 --> 00:13:31.059 where the similarity ends. Matthew lists 27 generations 00:13:31.059 --> 00:13:35.019 from David to Joseph. Luke lists 42. And there's 00:13:35.019 --> 00:13:37.519 almost no overlap in the names. Almost none. 00:13:37.720 --> 00:13:40.519 So scholars agree these are theological constructions, 00:13:40.519 --> 00:13:43.500 not historical data. Matthew establishes a royal 00:13:43.500 --> 00:13:46.240 lineage through Joseph to give Jesus the legal 00:13:46.240 --> 00:13:49.149 right to the throne. Luke traces the lineage 00:13:49.149 --> 00:13:51.909 all the way back to Adam, aligning Jesus with 00:13:51.909 --> 00:13:54.110 the entire sweep of human history, reinforcing 00:13:54.110 --> 00:13:57.090 his image as the savior of all mankind. And this 00:13:57.090 --> 00:13:59.809 huge difference is why many scholars see the 00:13:59.809 --> 00:14:02.529 birth narratives as the clearest cases of invention 00:14:02.529 --> 00:14:04.970 in the Gospels. Right. Critics point out the 00:14:04.970 --> 00:14:07.230 historical problems with Luke's universal census, 00:14:07.429 --> 00:14:09.710 and the fact that Matthew's story about the massacre 00:14:09.710 --> 00:14:12.250 is never corroborated by Josephus, who wrote 00:14:12.250 --> 00:14:14.110 an incredible detail about Herod's brutality. 00:14:14.610 --> 00:14:16.870 The key nugget for you to take away is that the 00:14:16.909 --> 00:14:18.789 stories aren't meant to be harmonized. They're 00:14:18.789 --> 00:14:20.889 meant to communicate distinct theological truths. 00:14:21.190 --> 00:14:22.850 Okay, so once we move past the birth stories, 00:14:23.210 --> 00:14:25.830 the early life accounts are remarkably sparse. 00:14:25.990 --> 00:14:28.629 We get just a few facts about his youth in Nazareth. 00:14:28.769 --> 00:14:31.429 We know his childhood home, Nazareth, was in 00:14:31.429 --> 00:14:34.070 Galilee, a region under Roman control, predominantly 00:14:34.070 --> 00:14:37.210 Jewish, and relatively stable economically compared 00:14:37.210 --> 00:14:39.990 to other parts of Judea. And his job title, tektun, 00:14:40.129 --> 00:14:42.779 is often debated. Traditionally, it's carpenter, 00:14:42.860 --> 00:14:45.440 but modern scholarship favors a broader term, 00:14:45.539 --> 00:14:47.639 like builder -craftsman, someone who worked with 00:14:47.639 --> 00:14:50.940 wood, stone, and other materials. Given the massive 00:14:50.940 --> 00:14:53.480 construction projects Herod Antipas had going 00:14:53.480 --> 00:14:56.220 on in nearby cities like Sepphoris, it's very 00:14:56.220 --> 00:14:58.740 likely Jesus participated in that regional economy. 00:14:59.299 --> 00:15:01.879 What about his family during this ministry? The 00:15:01.879 --> 00:15:03.720 sources give us this really astonishing detail 00:15:03.720 --> 00:15:07.080 about a conflict, a rift. Mark provides one of 00:15:07.080 --> 00:15:09.539 the most powerful examples of the criterion of 00:15:09.539 --> 00:15:12.799 embarrassment here. His family, his mother, his 00:15:12.799 --> 00:15:15.440 four named brothers, his sisters, they come to 00:15:15.440 --> 00:15:18.220 physically restrain him. Why? The text says they 00:15:18.220 --> 00:15:21.159 believed he was out of his mind or mentally ill. 00:15:21.379 --> 00:15:24.559 Wow. That is an incredibly awkward detail for 00:15:24.559 --> 00:15:26.679 the early church, which revered Mary and his 00:15:26.679 --> 00:15:29.620 brother James. Exactly. Why would you invent 00:15:29.620 --> 00:15:32.120 a story where the Messiah's own mother and brothers 00:15:32.120 --> 00:15:35.440 think he's insane? This detail is considered 00:15:35.440 --> 00:15:38.000 highly likely to be historical precisely because 00:15:38.000 --> 00:15:41.470 it's so embarrassing. And Jesus responds by declaring 00:15:41.470 --> 00:15:44.110 his followers are his true family. But we know 00:15:44.110 --> 00:15:46.529 that after his death, that family dynamic changed 00:15:46.529 --> 00:15:49.980 completely. Drastically. His brother James went 00:15:49.980 --> 00:15:51.940 on to become the undisputed leader of the Jerusalem 00:15:51.940 --> 00:15:54.820 church. This strongly suggests that while they 00:15:54.820 --> 00:15:57.279 may have doubted him during his ministry, members 00:15:57.279 --> 00:15:59.679 of his family did join the movement after the 00:15:59.679 --> 00:16:01.480 resurrection experience. Okay, let's look at 00:16:01.480 --> 00:16:03.779 the official launch of his public ministry, which 00:16:03.779 --> 00:16:05.779 is anchored historically by John the Baptist. 00:16:06.039 --> 00:16:08.700 John the Baptist was this radical ascetic figure 00:16:08.700 --> 00:16:11.899 out in the Judean wilderness. He preached penance 00:16:11.899 --> 00:16:14.580 and repentance, and he baptized Jesus in the 00:16:14.580 --> 00:16:17.669 Jordan River. We use John's ministry, which is 00:16:17.669 --> 00:16:20.690 dated to the 15th year of Tiberius's reign, as 00:16:20.690 --> 00:16:23.129 a solid chronological anchor point. And as we 00:16:23.129 --> 00:16:25.610 said, the baptism is a historical certainty because 00:16:25.610 --> 00:16:29.029 of that criterion of embarrassment. It is. The 00:16:29.029 --> 00:16:31.730 sources strongly suggest Jesus was not only inspired 00:16:31.730 --> 00:16:33.830 by John, but might have even been one of his 00:16:33.830 --> 00:16:36.289 followers, at least initially. Following the 00:16:36.289 --> 00:16:38.629 baptism, the synoptics describe the temptation 00:16:38.629 --> 00:16:41.049 narrative. Right. He's driven into the Judean 00:16:41.049 --> 00:16:44.669 desert for 40 days and tempted by Satan. Matthew 00:16:44.669 --> 00:16:46.950 and Luke give us those three specific temptations, 00:16:47.009 --> 00:16:49.070 turning stones to bread, throwing himself from 00:16:49.070 --> 00:16:51.049 the temple, and worshiping Satan for control 00:16:51.049 --> 00:16:53.429 of all the world's kingdoms. And once John is 00:16:53.429 --> 00:16:56.049 arrested, Jesus begins his own public ministry 00:16:56.049 --> 00:16:58.830 in Galilee. What was the focus of his teaching? 00:16:59.070 --> 00:17:01.370 He was an itinerant teacher, often called a rabbi. 00:17:01.389 --> 00:17:05.680 He taught orally across Galilee. And the geography 00:17:05.680 --> 00:17:08.380 is key. His ministry was marked by success and 00:17:08.380 --> 00:17:10.920 enthusiasm in Galilee, but ultimately rejection 00:17:10.920 --> 00:17:13.480 and execution in Jerusalem. And the main theme 00:17:13.480 --> 00:17:15.319 was the kingdom of God. That was the central 00:17:15.319 --> 00:17:17.440 message, the kingdom of God or kingdom of heaven. 00:17:17.640 --> 00:17:20.420 He taught that it was both imminent coming soon 00:17:20.420 --> 00:17:23.000 in a final judgment and also already present 00:17:23.000 --> 00:17:25.700 in his ministry in his healings. His call was 00:17:25.700 --> 00:17:28.059 radical. Repent your sins and devote yourself 00:17:28.059 --> 00:17:31.339 completely to God because the kingdom is here. 00:17:31.740 --> 00:17:33.759 And what about the ethical teachings? That's 00:17:33.759 --> 00:17:35.779 the part of his legacy that seems to transcend 00:17:35.779 --> 00:17:38.900 so many religious boundaries. His ethics were 00:17:38.900 --> 00:17:42.599 revolutionary. He moved beyond just ritual adherence 00:17:42.599 --> 00:17:44.740 to the law toward total internal transformation. 00:17:45.220 --> 00:17:48.559 He put love at the absolute center of everything, 00:17:48.740 --> 00:17:51.160 the greatest commandment, love the Lord your 00:17:51.160 --> 00:17:53.759 God and love your neighbor as yourself. This 00:17:53.759 --> 00:17:55.700 is where the Sermon on the Mount comes in with 00:17:55.700 --> 00:17:58.579 that radical ethical demand. Yes, Matthew 5 to 00:17:58.579 --> 00:18:02.420 7. Scholars call it his radical ethics. He urges 00:18:02.420 --> 00:18:05.420 perfection. Loving your enemies, not just forgiving 00:18:05.420 --> 00:18:07.880 them. Turning the other cheek instead of demanding 00:18:07.880 --> 00:18:10.460 an eye for an eye. These are demands that completely 00:18:10.460 --> 00:18:13.099 redefine the moral requirements of the law. The 00:18:13.099 --> 00:18:15.000 Sermon on the Mount also gives us the Beatitudes. 00:18:15.299 --> 00:18:17.180 Right. The Beatitudes are like a roadmap of the 00:18:17.180 --> 00:18:33.119 kingdom's values. And to deliver this message, 00:18:33.259 --> 00:18:35.940 he used parables. About 30 parables are recorded, 00:18:36.160 --> 00:18:38.720 making up about a third of his teachings. They're 00:18:38.720 --> 00:18:41.319 often agricultural or domestic, using symbolism 00:18:41.319 --> 00:18:43.859 to connect the physical world to the spiritual 00:18:43.859 --> 00:18:46.779 reality of the kingdom. Like the parable of the 00:18:46.779 --> 00:18:49.059 sower. But the sources reveal an interesting 00:18:49.059 --> 00:18:52.019 reason for why he spoke in parables. It wasn't 00:18:52.019 --> 00:18:54.160 always to make things clear. That's a crucial 00:18:54.160 --> 00:18:57.519 detail. In the Synoptics, Jesus explains he speaks 00:18:57.519 --> 00:18:59.900 in parables so that only the chosen disciples 00:18:59.900 --> 00:19:02.839 could know the secrets of the kingdom of heaven. 00:19:03.359 --> 00:19:06.259 It suggests a deliberate strategy of concealment 00:19:06.259 --> 00:19:08.960 for those outside the inner circle. In addition 00:19:08.960 --> 00:19:11.059 to the teaching, his ministry was defined by 00:19:11.059 --> 00:19:14.099 miracles. The sources categorize them into three 00:19:14.099 --> 00:19:18.400 groups. Healings, like exorcisms and cures, resurrections, 00:19:18.500 --> 00:19:21.339 three specific instances, and nature miracles, 00:19:21.539 --> 00:19:23.779 like walking on water or feeding the multitudes. 00:19:24.299 --> 00:19:26.519 John's gospel calls them signs, proofs of his 00:19:26.519 --> 00:19:28.640 mission. But the synoptics often portray him 00:19:28.640 --> 00:19:31.140 as reluctant to perform miracles just to prove 00:19:31.140 --> 00:19:34.359 his power. Absolutely. When the authorities demand 00:19:34.359 --> 00:19:38.380 a miraculous sign, he refuses. He consistently 00:19:38.380 --> 00:19:41.099 attributes the healings not to magic, but to 00:19:41.099 --> 00:19:43.490 the faith of the person being healed. For the 00:19:43.490 --> 00:19:46.190 synoptics, miracles are manifestations of the 00:19:46.190 --> 00:19:48.630 kingdom of God's presence, not marketing tools. 00:19:48.890 --> 00:19:50.609 The turning point in the narrative comes when 00:19:50.609 --> 00:19:52.849 Peter finally makes his confession. Right. Just 00:19:52.849 --> 00:19:54.730 before the journey to Jerusalem, you have two 00:19:54.730 --> 00:19:57.569 major events. Peter's confession, where he says 00:19:57.569 --> 00:20:00.170 you are the Messiah, and then the transfiguration. 00:20:00.369 --> 00:20:03.109 The transfiguration is a radical, almost surreal 00:20:03.109 --> 00:20:05.930 moment. He takes Peter, James, and John up a 00:20:05.930 --> 00:20:08.309 mountain, and his appearance fundamentally changes. 00:20:08.809 --> 00:20:11.369 His face shines like the sun. His clothes become 00:20:11.369 --> 00:20:14.109 dazzling white. Moses and Elijah appear beside 00:20:14.109 --> 00:20:16.670 him. And then a voice from a cloud declares, 00:20:16.829 --> 00:20:19.569 this is my son, the beloved. Listen to him. It 00:20:19.569 --> 00:20:21.910 links Jesus directly back to the greatest figures 00:20:21.910 --> 00:20:24.349 in the Hebrew tradition, cementing his unique 00:20:24.349 --> 00:20:27.190 authority before his final fatal journey to Jerusalem. 00:20:27.890 --> 00:20:30.609 The last week of Jesus's life, Passion Week, 00:20:30.769 --> 00:20:33.569 is given extraordinary narrative weight. It takes 00:20:33.569 --> 00:20:36.089 up about one third of the entire canonical gospel 00:20:36.089 --> 00:20:38.559 narrative. Which really underscores its foundational 00:20:38.559 --> 00:20:40.740 importance to the early Christians. It does. 00:20:40.960 --> 00:20:43.839 And the week begins with a triumphal entry into 00:20:43.839 --> 00:20:46.680 Jerusalem. This was a highly symbolic, almost 00:20:46.680 --> 00:20:50.039 political act. Oh, absolutely. He enters Jerusalem 00:20:50.039 --> 00:20:52.920 on a young donkey, which deliberately fulfills 00:20:52.920 --> 00:20:56.460 a prophecy in Zechariah about a humble king entering 00:20:56.460 --> 00:20:59.789 the city. The crowds greet him with palm fronds, 00:20:59.789 --> 00:21:02.829 shouting, Hosanna to the son of David. So this 00:21:02.829 --> 00:21:05.809 public acclamation as messianic figure immediately 00:21:05.809 --> 00:21:07.970 put him at odds with the authorities. It established 00:21:07.970 --> 00:21:10.789 a critical animosity. Which then just exploded 00:21:10.789 --> 00:21:12.609 with the temple disturbance. Right. He goes into 00:21:12.609 --> 00:21:14.990 the temple complex and expels the money changers. 00:21:15.029 --> 00:21:17.430 And those selling sacrificial animals. He accuses 00:21:17.430 --> 00:21:19.569 them of turning the temple into a den of thieves. 00:21:19.849 --> 00:21:23.410 This was a direct confrontational challenge to 00:21:23.410 --> 00:21:26.230 the Sadducin high priestly leaders who controlled 00:21:26.230 --> 00:21:29.190 the entire temple economy. Now here's a really 00:21:29.190 --> 00:21:31.250 crucial narrative difference for our deep dive. 00:21:31.920 --> 00:21:34.660 The timing of this event. It is. The Synoptic 00:21:34.660 --> 00:21:37.240 Gospels, Matthew, Mark, and Luke. They place 00:21:37.240 --> 00:21:39.220 this disturbance late in the ministry during 00:21:39.220 --> 00:21:41.660 Passion Week. It's the immediate trigger for 00:21:41.660 --> 00:21:44.339 his arrest. But John's gospel places it right 00:21:44.339 --> 00:21:47.059 at the beginning of his ministry. Exactly. And 00:21:47.059 --> 00:21:50.259 that isn't a mistake. It's a deliberate literary 00:21:50.259 --> 00:21:54.390 choice by John. to frame Jesus' entire mission 00:21:54.390 --> 00:21:57.029 as a replacement of the corrupt Jewish temple 00:21:57.029 --> 00:21:59.769 system right from the start. And the inevitable 00:21:59.769 --> 00:22:03.049 result of this rising tension is the betrayal 00:22:03.049 --> 00:22:05.930 by an insider. Judas Iscariot, one of the Twelve. 00:22:06.130 --> 00:22:08.750 He secretly meets with the Jewish elders and 00:22:08.750 --> 00:22:11.730 bargains to hand Jesus over for 30 silver coins. 00:22:12.889 --> 00:22:15.430 Scholars consider this report of Judas' betrayal 00:22:15.430 --> 00:22:18.309 to be among the most historically reliable elements 00:22:18.309 --> 00:22:20.170 of the entire tradition. And it was the high 00:22:20.170 --> 00:22:22.789 priestly leaders, the Sadducees, who really saw 00:22:22.789 --> 00:22:24.970 him as a threat. Yes, especially after the temple 00:22:24.970 --> 00:22:27.369 disturbance. They saw him as a dangerous rabble 00:22:27.369 --> 00:22:29.109 -rouser, threatening the political stability 00:22:29.109 --> 00:22:31.430 they needed to maintain under Roman rule. Okay, 00:22:31.470 --> 00:22:33.730 moving to the Last Supper. What are the key ritual 00:22:33.730 --> 00:22:36.609 elements described? In the Synoptics and in Paul's 00:22:36.609 --> 00:22:38.750 first letter to the Corinthians, which was written 00:22:38.750 --> 00:22:41.490 even earlier, this meal is the institution of 00:22:41.490 --> 00:22:44.400 the Eucharist. Jesus takes bread and wine and 00:22:44.400 --> 00:22:46.920 declares them his body and the blood of the new 00:22:46.920 --> 00:22:49.319 covenant. It's the mechanism through which the 00:22:49.319 --> 00:22:51.799 early church understood salvation. But John's 00:22:51.799 --> 00:22:54.480 gospel, true to form, handles this core event 00:22:54.480 --> 00:22:57.400 differently. John omits the bread and wine ritual 00:22:57.400 --> 00:23:00.779 completely. He focuses instead on the theological 00:23:00.779 --> 00:23:04.019 meaning in the bread of life discourse, and he 00:23:04.019 --> 00:23:06.500 uniquely includes Jesus washing his disciples' 00:23:06.720 --> 00:23:09.740 feet as an example of servant leadership. After 00:23:09.740 --> 00:23:11.680 the meal, we get to the Garden of Gethsemane, 00:23:11.680 --> 00:23:14.859 and here we see a major divergence in the emotional 00:23:14.859 --> 00:23:17.559 portrayal of Jesus. The synoptics show him in 00:23:17.559 --> 00:23:20.359 profound human anguish. He's praying to be spared 00:23:20.359 --> 00:23:22.779 the ordeal, asking his father to take the cup 00:23:22.779 --> 00:23:25.539 away. John's narrative is in sharp contrast. 00:23:26.200 --> 00:23:28.359 Jesus is scarcely touched by human weakness. 00:23:28.660 --> 00:23:30.640 He's portrayed as completely sovereign and in 00:23:30.640 --> 00:23:33.200 control. And then the arrest itself. In the synoptics, 00:23:33.220 --> 00:23:36.490 Judas identifies him with a kiss. A disciple 00:23:36.490 --> 00:23:39.269 later identified as Peter cuts off a man's ear. 00:23:39.809 --> 00:23:42.789 But again, John offers this striking difference. 00:23:43.230 --> 00:23:46.230 Jesus doesn't wait for the kiss. He just proclaims 00:23:46.230 --> 00:23:49.230 his identity, I am, causing the soldiers to fall 00:23:49.230 --> 00:23:52.170 to the ground. It reinforces John's theme of 00:23:52.170 --> 00:23:55.690 Jesus' absolute divine control. Once he's arrested, 00:23:55.950 --> 00:23:58.210 the sources lay out two distinct legal phases, 00:23:58.529 --> 00:24:01.609 a Jewish trial and a Roman trial. The Jewish 00:24:01.609 --> 00:24:03.680 trial. held late that night at the residence 00:24:03.680 --> 00:24:06.140 of Caiaphas, the high priest, was a religious 00:24:06.140 --> 00:24:09.960 inquiry. The court charges blasphemy. When Caiaphas 00:24:09.960 --> 00:24:12.759 demands to know if he is the Messiah, his response 00:24:12.759 --> 00:24:15.240 is a bit ambiguous in Matthew and Luke. But in 00:24:15.240 --> 00:24:17.940 Mark, it's a direct, I am. And that leads him 00:24:17.940 --> 00:24:20.079 to charge him with blasphemy. Which was a capital 00:24:20.079 --> 00:24:22.180 crime under Jewish law, but one they couldn't 00:24:22.180 --> 00:24:24.420 carry out under Roman occupation. Exactly. So 00:24:24.420 --> 00:24:25.980 they have to hand him over to the Romans. And 00:24:25.980 --> 00:24:28.779 the charge shifts entirely from theology to politics. 00:24:29.019 --> 00:24:31.039 Right. He's taken to Pontius Pilate, the Roman 00:24:31.039 --> 00:24:33.000 prefect. And Pilate doesn't care about blasphemy. 00:24:33.119 --> 00:24:36.400 He cares about sedition. The core issue becomes 00:24:36.400 --> 00:24:39.200 kingship. Is Jesus claiming to be king of the 00:24:39.200 --> 00:24:41.920 Jews and therefore subverting the Roman Empire? 00:24:42.220 --> 00:24:44.359 Pilate seems to try to avoid making the judgment. 00:24:44.579 --> 00:24:48.700 He does. Realizing Jesus is a Galilean, he sends 00:24:48.700 --> 00:24:51.400 him to Herod Antipas, the Tetrarch of Galilee, 00:24:51.519 --> 00:24:54.559 who is in Jerusalem for Passover. Herod just 00:24:54.559 --> 00:24:57.500 wants to see a miracle, mocks Jesus, and sends 00:24:57.500 --> 00:25:00.279 him back. So Pilate then offers the crowd a choice. 00:25:00.539 --> 00:25:02.759 Right. The Passover custom of releasing one prisoner. 00:25:02.900 --> 00:25:06.079 He offers them Jesus or Barabbas. Barabbas, whose 00:25:06.079 --> 00:25:08.700 name literally means son of the father. Right. 00:25:08.759 --> 00:25:11.119 And he's described as a murderer or revolutionary. 00:25:11.720 --> 00:25:15.079 The mob, persuaded by the elders, chooses Barabbas. 00:25:15.160 --> 00:25:18.000 This forces Pilate's hand and he agrees to the 00:25:18.000 --> 00:25:20.559 crucifixion. And so begins the execution, which 00:25:20.559 --> 00:25:23.079 was designed by the Romans to be public, painful 00:25:23.079 --> 00:25:26.210 and humiliating. Jesus is first brutally scourged, 00:25:26.250 --> 00:25:28.569 then the soldiers mock him, crowning him with 00:25:28.569 --> 00:25:31.289 thorns, hailing him as King of the Jews. Then 00:25:31.289 --> 00:25:33.970 he's led to Calvary, or Golgotha. The synoptics 00:25:33.970 --> 00:25:35.890 note that Simon of Cyrene is compelled to help 00:25:35.890 --> 00:25:38.710 carry the cross. Pilate affixes the multilingual 00:25:38.710 --> 00:25:42.630 inscription to the cross. In Arai. Jesus of Nazareth, 00:25:42.750 --> 00:25:45.670 the King of the Jews. It confirms the official 00:25:45.670 --> 00:25:49.579 charge he was executed under. Sedition. not blasphemy. 00:25:49.700 --> 00:25:51.799 And the sources report these dramatic events 00:25:51.799 --> 00:25:54.359 immediately after his death. The synoptics report 00:25:54.359 --> 00:25:57.960 a period of darkness across the land and, crucially, 00:25:58.160 --> 00:26:00.480 the heavy curtain in the temple tearing from 00:26:00.480 --> 00:26:03.759 top to bottom. That's highly symbolic, suggesting 00:26:03.759 --> 00:26:06.339 the barrier between God and humanity had been 00:26:06.339 --> 00:26:09.059 destroyed by his sacrifice. And the body is prepared 00:26:09.059 --> 00:26:12.240 for burial. Joseph of Arimathea, a wealthy follower, 00:26:12.400 --> 00:26:15.240 along with Nicodemus, places the body in a new 00:26:15.240 --> 00:26:18.500 rock -hewn tomb. And Matthew uniquely adds that 00:26:18.500 --> 00:26:20.759 Roman guards were posted at the tomb to make 00:26:20.759 --> 00:26:23.019 sure the disciples couldn't steal the body and 00:26:23.019 --> 00:26:25.200 fake a resurrection. Which brings us to the resurrection 00:26:25.200 --> 00:26:27.680 narratives, the theological foundation of the 00:26:27.680 --> 00:26:29.900 entire movement. And it's vital to note that 00:26:29.900 --> 00:26:31.920 the Gospels don't describe the moment of resurrection 00:26:31.920 --> 00:26:34.500 itself, only the discovery of the empty tomb 00:26:34.500 --> 00:26:36.579 and the appearances that followed. So on Sunday 00:26:36.579 --> 00:26:39.279 morning, the tomb is found empty. Mary Magdalene, 00:26:39.359 --> 00:26:42.480 either alone or with other women, finds the stone 00:26:42.480 --> 00:26:45.259 rolled away. An angel announces that Jesus is 00:26:45.259 --> 00:26:47.859 risen. In Mark and Matthew, the women are told 00:26:47.859 --> 00:26:50.140 to have the disciples meet Jesus back in Galilee. 00:26:50.259 --> 00:26:52.259 And the appearances that follow, they showcase 00:26:52.259 --> 00:26:55.180 the resurrected body as both tangible and yet 00:26:55.180 --> 00:26:58.000 somehow different. The sources stress the tangibility. 00:26:58.279 --> 00:27:00.859 They want to counter any idea that he was just 00:27:00.859 --> 00:27:04.779 a ghost. Luke explicitly notes that Jesus eats 00:27:04.779 --> 00:27:07.819 food and shows them his wounds. John has the 00:27:07.819 --> 00:27:10.460 famous episode with Thomas where he says, stop 00:27:10.460 --> 00:27:12.940 doubting and believe. The final command given 00:27:12.940 --> 00:27:15.240 to the disciples occurs before the ascension. 00:27:15.400 --> 00:27:17.180 Right. He commissions them to preach the gospel 00:27:17.180 --> 00:27:20.079 to all nations. The ascension itself is detailed 00:27:20.079 --> 00:27:23.160 most clearly in Luke and Acts. Forty days after 00:27:23.160 --> 00:27:25.460 the resurrection, he is lifted up and a cloud 00:27:25.460 --> 00:27:27.279 took him out of their sight. And the appearances 00:27:27.279 --> 00:27:30.119 didn't entirely stop there, according to the 00:27:30.119 --> 00:27:32.859 sources. Acts describes post -ascension appearances. 00:27:33.519 --> 00:27:36.529 To Stephen, just before his death. and then the 00:27:36.529 --> 00:27:38.809 crucial conversion of Paul on the road to Damascus. 00:27:39.130 --> 00:27:42.150 These experiences were key to validating the 00:27:42.150 --> 00:27:44.829 authority of the earliest apostles. We can use 00:27:44.829 --> 00:27:47.230 those historical anchor points, like the crucifixion 00:27:47.230 --> 00:27:49.990 under Pilate, to construct a working chronology 00:27:49.990 --> 00:27:53.509 of Jesus' ministry. What are the key external 00:27:53.509 --> 00:27:56.009 historical data points that scholars use for 00:27:56.009 --> 00:27:58.069 the dating? Well, we use references like Luke 00:27:58.069 --> 00:28:00.150 3, which places the start of John the Baptist's 00:28:00.150 --> 00:28:02.730 ministry in the 15th year of Tiberius' reign, 00:28:02.849 --> 00:28:06.460 so AD 28 or 29. John's Gospel also has a clue, 00:28:06.599 --> 00:28:08.839 mentioning the temple was in its 46th year of 00:28:08.839 --> 00:28:10.940 construction, which also points to a start date 00:28:10.940 --> 00:28:14.220 for his mission around AD 27 -29. And the crucifixion 00:28:14.220 --> 00:28:16.819 date? Given that Pilate governed until AD 36, 00:28:17.180 --> 00:28:19.240 and the event happened on a Friday during Passover, 00:28:19.500 --> 00:28:23.339 most scholars agree on AD 30 or 33. Astronomical 00:28:23.339 --> 00:28:26.099 analysis involving lunar motion and Passover 00:28:26.099 --> 00:28:29.160 dates supports both those years. And archaeology 00:28:29.160 --> 00:28:31.420 helps place his life in context, which often 00:28:31.420 --> 00:28:33.759 seems to confirm the social details in the sources. 00:28:34.220 --> 00:28:37.000 Absolutely. Archaeology gives us this window 00:28:37.000 --> 00:28:40.700 into his world. Excavations confirm that Capernaum, 00:28:40.799 --> 00:28:43.039 a really important ministry city for him, was 00:28:43.039 --> 00:28:46.140 poor and small. It lacked formal Roman public 00:28:46.140 --> 00:28:49.200 buildings. And that discovery resonates well 00:28:49.200 --> 00:28:52.390 with the scholarly view that Jesus advocated, 00:28:52.390 --> 00:28:54.710 you know, reciprocal sharing among the destitute 00:28:54.710 --> 00:28:57.170 in that part of Galilee. Okay, let's unpack the 00:28:57.170 --> 00:28:59.630 multiple scholarly portraits that have emerged 00:28:59.630 --> 00:29:02.250 since the 18th century. Because academics, trying 00:29:02.250 --> 00:29:04.450 to strip away the theological layers, they haven't 00:29:04.450 --> 00:29:07.170 come up with just one single historical Jesus. 00:29:07.609 --> 00:29:10.029 No, the sources are too ambiguous in certain 00:29:10.029 --> 00:29:12.190 areas for that. The portraits that get constructed 00:29:12.190 --> 00:29:14.470 often tell us as much about the academic quest 00:29:14.470 --> 00:29:17.130 as they do about Jesus. So what's the most widely 00:29:17.130 --> 00:29:20.220 accepted view right now? The majority view. is 00:29:20.220 --> 00:29:22.420 that Jesus was first and foremost an apocalyptic 00:29:22.420 --> 00:29:25.240 preacher. It places him in a well -established 00:29:25.240 --> 00:29:27.359 stream of Jewish prophets like John the Baptist. 00:29:27.640 --> 00:29:29.920 This portrait sees Jesus believing and preaching 00:29:29.920 --> 00:29:32.460 that the climax of history was imminent, that 00:29:32.460 --> 00:29:34.680 an apocalyptic figure, the Son of Man, would 00:29:34.680 --> 00:29:36.839 soon appear to judge the wicked and gather the 00:29:36.839 --> 00:29:39.440 chosen. But there's intense debate over whether 00:29:39.440 --> 00:29:41.579 Jesus meant himself when he talked about this 00:29:41.579 --> 00:29:44.819 figure. Precisely. Did he preach about a coming 00:29:44.819 --> 00:29:48.190 divine judge who was separate from himself? Or 00:29:48.190 --> 00:29:51.289 did he see himself as that figure? The answer 00:29:51.289 --> 00:29:53.750 to that question profoundly changes the nature 00:29:53.750 --> 00:29:56.490 of his self -understanding. The majority consensus 00:29:56.490 --> 00:29:59.130 often leans toward the latter. But there are 00:29:59.130 --> 00:30:01.650 distinct minority views that completely reject 00:30:01.650 --> 00:30:04.269 that apocalyptic framing. Certainly, scholars 00:30:04.269 --> 00:30:07.210 like John Dominic Crossan advocate for a non 00:30:07.210 --> 00:30:09.730 -eschatological Jesus. They portray him as a 00:30:09.730 --> 00:30:12.029 cynic sage or a wisdom teacher who is focused 00:30:12.029 --> 00:30:14.430 entirely on radical social reform in the present 00:30:14.430 --> 00:30:16.859 moment. They argue the apocalyptic stuff was 00:30:16.859 --> 00:30:19.059 added later by the early church. So you also 00:30:19.059 --> 00:30:21.799 have these other portraits, the charismatic healer, 00:30:21.799 --> 00:30:25.240 the true messiah. The egalitarian prophet focused 00:30:25.240 --> 00:30:27.519 on social change. And these different models 00:30:27.519 --> 00:30:29.720 just demonstrate how scholars can interpret the 00:30:29.720 --> 00:30:32.700 same core sayings like the Beatitudes through 00:30:32.700 --> 00:30:35.900 different lenses, history, sociology, literary 00:30:35.900 --> 00:30:38.619 criticism. And which portraits are largely rejected 00:30:38.619 --> 00:30:40.980 by the mainstream? The proposals that he was 00:30:40.980 --> 00:30:45.400 a purely political national messiah or a zealot. 00:30:45.799 --> 00:30:49.220 a violent revolutionary against Rome, have negligible 00:30:49.220 --> 00:30:51.559 evidence. His teachings, particularly the radical 00:30:51.559 --> 00:30:53.759 command to turn the other cheek, fundamentally 00:30:53.759 --> 00:30:56.799 contradict the goals of political insurrection. 00:30:57.039 --> 00:30:59.579 Now what's really fascinating is how his identity 00:30:59.579 --> 00:31:02.440 is contested and transformed by two other major 00:31:02.440 --> 00:31:05.220 world religions. Let's start with Judaism. Judaism 00:31:05.220 --> 00:31:08.150 rejects Jesus entirely as the Messiah. What are 00:31:08.150 --> 00:31:10.329 the concrete theological reasons for that? It's 00:31:10.329 --> 00:31:12.529 based on the argument that he failed to fulfill 00:31:12.529 --> 00:31:15.750 key messianic prophecies. The Messiah is expected 00:31:15.750 --> 00:31:19.309 to do three core things. Rebuild the third temple, 00:31:19.430 --> 00:31:22.569 gather all Jews back to Israel, and usher in 00:31:22.569 --> 00:31:25.589 an era of world peace. Since Jesus' life led 00:31:25.589 --> 00:31:28.789 to war, destruction, and continued exile, he's 00:31:28.789 --> 00:31:31.450 seen as a failed messianic claimant. And there's 00:31:31.450 --> 00:31:33.809 also the tradition that the era of prophecy itself 00:31:33.809 --> 00:31:35.960 had already ended. That's right. Jewish tradition 00:31:35.960 --> 00:31:38.180 holds that prophecy ended with Malachi in the 00:31:38.180 --> 00:31:40.859 5th century BC, so Jesus couldn't have been a 00:31:40.859 --> 00:31:42.619 prophet in the classical sense, let alone the 00:31:42.619 --> 00:31:44.980 Messiah. The sources also mention some severe 00:31:44.980 --> 00:31:47.220 Judaic criticism from later centuries in texts 00:31:47.220 --> 00:31:50.180 like the Talmud. Yes. Texts compiled from the 00:31:50.180 --> 00:31:52.900 3rd to 5th centuries AD contain stories about 00:31:52.900 --> 00:31:56.279 Yeshu, Hanosri, Jesus of Nazarene, which describe 00:31:56.279 --> 00:31:59.220 him as an apostate executed for practicing magic 00:31:59.220 --> 00:32:02.440 and spreading idolatry. The traditional acronym 00:32:02.440 --> 00:32:05.440 Yeshu is sometimes seen as standing for may his 00:32:05.440 --> 00:32:08.019 name and memory be blotted out. But contemporary 00:32:08.019 --> 00:32:10.500 scholars reject this material as being about 00:32:10.500 --> 00:32:13.339 the historical Jesus. Unanimously. It's seen 00:32:13.339 --> 00:32:15.660 as reflecting later polemical conflicts between 00:32:15.660 --> 00:32:18.559 Christians and Jews, not history. So if Judaism 00:32:18.559 --> 00:32:21.240 sees him as a failed Messiah, Islam sees him 00:32:21.240 --> 00:32:23.619 as something entirely different, but still rejects 00:32:23.619 --> 00:32:26.339 his divinity. The Jesus of Islam, known as Esa, 00:32:26.400 --> 00:32:29.099 is revered as a major prophet and Al -Masih, 00:32:29.119 --> 00:32:31.720 the Messiah. He was sent to guide the children 00:32:31.720 --> 00:32:34.079 of Israel with a new scripture, the gospel, or 00:32:34.079 --> 00:32:36.720 injil. But the core theological gulf is strict 00:32:36.720 --> 00:32:40.099 monotheism, or talad. That is the immovable boundary. 00:32:40.440 --> 00:32:42.940 Islam emphasizes that Jesus was a mortal human. 00:32:43.099 --> 00:32:45.480 He ate, he slept, he obeyed God. He is neither 00:32:45.480 --> 00:32:47.539 God nor the son of God, as that would be the 00:32:47.539 --> 00:32:49.420 sin of shirk associating partners with God. He 00:32:49.420 --> 00:32:51.640 is called a spirit from God, but that signifies 00:32:51.640 --> 00:32:54.079 his miraculous nature, not his divinity. Yet, 00:32:54.099 --> 00:32:56.619 the virgin birth is affirmed as a central miracle. 00:32:56.880 --> 00:32:59.630 The Quran affirms it. It states that God created 00:32:59.630 --> 00:33:02.029 him through his word and breathes his spirit 00:33:02.029 --> 00:33:05.190 into Mary. He's a sign of God's power, created 00:33:05.190 --> 00:33:08.349 like Adam without a human father. The most profound 00:33:08.349 --> 00:33:10.589 theological difference with Christianity centers 00:33:10.589 --> 00:33:13.170 on the crucifixion. This is the central rupture. 00:33:13.430 --> 00:33:15.930 Most Muslims believe Jesus was not killed or 00:33:15.930 --> 00:33:18.589 crucified. They hold to the substitution theory. 00:33:19.029 --> 00:33:21.109 God raised him into heaven while he was still 00:33:21.109 --> 00:33:23.750 alive, and the likeness of Jesus was cast upon 00:33:23.750 --> 00:33:26.170 a substitute who was crucified in his place. 00:33:26.599 --> 00:33:29.220 So his death plays no role in Islamic salvation 00:33:29.220 --> 00:33:32.359 theory. None. Since he wasn't killed, he didn't 00:33:32.359 --> 00:33:34.759 need to be resurrected. His death cannot serve 00:33:34.759 --> 00:33:37.160 as an atonement for sin. His life is an ethical 00:33:37.160 --> 00:33:39.480 example, but his death has no special salvific 00:33:39.480 --> 00:33:42.619 role. But his role doesn't end there in Islamic 00:33:42.619 --> 00:33:45.920 eschatology. Quite the opposite. Jesus is a central 00:33:45.920 --> 00:33:48.940 end times figure. Muslims believe he will return 00:33:48.940 --> 00:33:50.920 to Earth before the Day of Judgment to defeat 00:33:50.920 --> 00:33:54.079 the Antichrist, Ad -Dajjal, and usher in a brief 00:33:54.079 --> 00:33:56.660 period of peace and justice. And beyond the Big 00:33:56.660 --> 00:33:59.000 Three, Jesus holds significant roles in other 00:33:59.000 --> 00:34:02.099 global faiths as well. The Baha 'i faith regards 00:34:02.099 --> 00:34:04.880 him as one of the manifestations of God, alongside 00:34:04.880 --> 00:34:08.139 figures like Moses, Buddha, and Muhammad. They 00:34:08.139 --> 00:34:10.380 accept the virgin birth, but generally see the 00:34:10.380 --> 00:34:12.880 resurrection and miracles as symbolic of spiritual 00:34:12.880 --> 00:34:16.329 rebirth. And for the Druze faith? The Druze revere 00:34:16.329 --> 00:34:19.389 him as one of seven prophets. They give him three 00:34:19.389 --> 00:34:22.809 titles, the true Messiah, the Messiah of all 00:34:22.809 --> 00:34:26.389 nations, and the Messiah of sinners. It's a fascinating 00:34:26.389 --> 00:34:28.710 overlap and divergence from Christian theology. 00:34:29.110 --> 00:34:31.849 Finally, we should note the views in early Gnosticism, 00:34:31.969 --> 00:34:34.550 which was an early rival to mainstream Christianity. 00:34:35.050 --> 00:34:37.650 Gnosticism was varied, but often viewed Jesus 00:34:37.650 --> 00:34:39.710 as a human upon whom the Spirit of the Christ 00:34:39.710 --> 00:34:42.690 descended at his baptism and then departed just 00:34:42.690 --> 00:34:46.289 before the crucifixion. Many were Docetics, believing 00:34:46.289 --> 00:34:48.630 he only appeared to have a physical body, which 00:34:48.630 --> 00:34:50.690 was a critical point of conflict with early church 00:34:50.690 --> 00:34:53.070 leaders who insisted on his full humanity. To 00:34:53.070 --> 00:34:54.969 conclude our deep dive, we have to look at how 00:34:54.969 --> 00:34:56.989 he's been physically represented and the objects 00:34:56.989 --> 00:34:59.389 associated with him and the profound paradox 00:34:59.389 --> 00:35:02.329 in that legacy. It is truly astonishing when 00:35:02.329 --> 00:35:04.829 you think about how ubiquitous his image is that 00:35:04.829 --> 00:35:06.829 the New Testament sources give us absolutely 00:35:06.829 --> 00:35:10.550 no description of his physical appearance. The 00:35:10.550 --> 00:35:12.840 Gospels are indifferent to it. So the common 00:35:12.840 --> 00:35:15.679 image, the tall, light -skinned, long -haired 00:35:15.679 --> 00:35:18.579 figure from Western art, is entirely a cultural 00:35:18.579 --> 00:35:21.960 and artistic construction. It is. Based on general 00:35:21.960 --> 00:35:24.280 historical data, scholars estimate he probably 00:35:24.280 --> 00:35:26.420 looked like a typical first -century Jewish man, 00:35:26.559 --> 00:35:30.659 around 5 '5", thin but fit from his work, with 00:35:30.659 --> 00:35:33.659 olive brown skin, dark hair, and a common beard. 00:35:33.920 --> 00:35:36.420 The artistic evolution of his image tells its 00:35:36.420 --> 00:35:39.139 own story. The earliest images we have from the 00:35:39.139 --> 00:35:41.579 late 2nd or early 3rd century often show him 00:35:41.579 --> 00:35:44.000 as a young, beardless hero figure, kind of like 00:35:44.000 --> 00:35:46.480 a Greco -Roman hero. Later, Byzantine art emphasized 00:35:46.480 --> 00:35:48.820 his divinity and authority. And the creation 00:35:48.820 --> 00:35:51.420 of these images caused immense controversy within 00:35:51.420 --> 00:35:54.420 the early church itself. Yes. The debate over 00:35:54.420 --> 00:35:57.320 whether images constituted idolatry culminated 00:35:57.320 --> 00:35:59.880 in the Byzantine iconoclasm, which acted as a 00:35:59.880 --> 00:36:01.539 major barrier to artistic development in the 00:36:01.539 --> 00:36:03.980 East for centuries. The depiction has always 00:36:03.980 --> 00:36:05.619 been dictated by the cultural and theological 00:36:05.619 --> 00:36:08.159 context of the time. Let's shift from images 00:36:08.159 --> 00:36:11.420 to relics, physical objects associated with his 00:36:11.420 --> 00:36:14.460 life. This is another area rife with skepticism, 00:36:14.599 --> 00:36:17.079 largely due to a historical tragedy. Absolutely. 00:36:17.260 --> 00:36:20.079 The historical context is unforgiving. The total 00:36:20.079 --> 00:36:23.219 destruction of Jerusalem in AD 70 means the survival 00:36:23.219 --> 00:36:26.159 of any first century artifact tied to Jesus is 00:36:26.159 --> 00:36:29.320 extremely rare. And the consensus on the authenticity 00:36:29.320 --> 00:36:32.159 of the hundreds of claimed relics is pretty clear. 00:36:32.280 --> 00:36:34.820 The critical consensus is devastatingly clear. 00:36:35.210 --> 00:36:38.030 Not a single, reliably authenticated relic of 00:36:38.030 --> 00:36:40.909 Jesus exists. The irony is astounding, given 00:36:40.909 --> 00:36:43.969 the sheer number of these objects that proliferated 00:36:43.969 --> 00:36:46.050 throughout the Middle Ages. It speaks to the 00:36:46.050 --> 00:36:49.409 power of belief over material evidence. The theologian 00:36:49.409 --> 00:36:51.550 Erasmus famously wrote sarcastically about the 00:36:51.550 --> 00:36:53.530 amount of wood claimed to be from the true cross, 00:36:53.730 --> 00:36:55.550 that you could have built entire buildings with 00:36:55.550 --> 00:36:57.909 it. There are at least 30 venerated holy nails 00:36:57.909 --> 00:37:00.809 spread across Europe. That said, one relic dominates 00:37:00.809 --> 00:37:03.929 the conversation. The Shroud of Turin. We have 00:37:03.929 --> 00:37:06.250 to acknowledge the shroud. It's the best -known 00:37:06.250 --> 00:37:08.829 claimed relic, a linen cloth bearing the image 00:37:08.829 --> 00:37:11.909 of a crucified man. It's been subjected to numerous 00:37:11.909 --> 00:37:14.869 scientific tests, from carbon dating, which placed 00:37:14.869 --> 00:37:17.210 it in the medieval period, to advanced forensic 00:37:17.210 --> 00:37:19.889 analysis. In the conclusion, we have to report 00:37:19.889 --> 00:37:21.849 that the conclusions on its authenticity remain 00:37:21.849 --> 00:37:25.280 highly polarized and generally murky. The nature 00:37:25.280 --> 00:37:27.519 of the image itself, how it was fixed on the 00:37:27.519 --> 00:37:30.260 cloth, remains deeply puzzling and fuels ongoing 00:37:30.260 --> 00:37:33.519 debate. We began this deep dive looking for clarity 00:37:33.519 --> 00:37:36.820 in a profoundly complex stack of sources, and 00:37:36.820 --> 00:37:39.639 what we found is a historical figure who anchors 00:37:39.639 --> 00:37:42.719 a global religion, but who is fundamentally defined 00:37:42.719 --> 00:37:46.300 by global passionate disagreement. Right. The 00:37:46.300 --> 00:37:49.000 sources give us that historical bedrock. Jesus 00:37:49.000 --> 00:37:51.460 existed, he was baptized, he was a teacher in 00:37:51.460 --> 00:37:53.739 Galilee, and he was executed by the Romans under 00:37:53.739 --> 00:37:56.119 Pilate. But the moment we move past those few 00:37:56.119 --> 00:37:58.460 certain facts, the narrative fissures disappear 00:37:58.460 --> 00:38:01.420 everywhere. From the wildly divergent birth accounts 00:38:01.420 --> 00:38:03.840 in Matthew and Luke, to the dramatic differences 00:38:03.840 --> 00:38:05.840 in narrative structure, like John's placement 00:38:05.840 --> 00:38:08.449 of the temple cleansing. And those narrative 00:38:08.449 --> 00:38:11.030 differences are what fuel the multitude of scholarly 00:38:11.030 --> 00:38:14.090 portraits. The apocalyptic preacher, the cynic 00:38:14.090 --> 00:38:16.670 sage, the charismatic healer. And yet when you 00:38:16.670 --> 00:38:19.250 step outside the Christian framework, the disagreement 00:38:19.250 --> 00:38:22.510 only deepens. He's a rejected messiah in Judaism 00:38:22.510 --> 00:38:25.769 who failed to fulfill the criteria. He's a revered 00:38:25.769 --> 00:38:28.610 mortal prophet in Islam who, most traditions 00:38:28.610 --> 00:38:30.550 hold, was never actually killed on the cross. 00:38:31.150 --> 00:38:33.429 The certainty of his historical existence is 00:38:33.429 --> 00:38:36.409 a powerful academic conclusion, but it is ultimately 00:38:36.409 --> 00:38:39.369 overshadowed by the continuing, passionate, and 00:38:39.369 --> 00:38:41.690 radically different interpretations of his ultimate 00:38:41.690 --> 00:38:44.130 spiritual role. Which raises an important question 00:38:44.130 --> 00:38:46.489 for you, the listener. Considering this whole 00:38:46.489 --> 00:38:48.590 spectrum of radically different global devotion 00:38:48.590 --> 00:38:50.949 and interpretation, a spectrum that stretches 00:38:50.949 --> 00:38:53.789 from God incarnate to a mortal prophet to a cynical 00:38:53.789 --> 00:38:56.849 political figure, where do the core ethical teachings 00:38:56.849 --> 00:38:59.820 land? Things like loving your enemy. turning 00:38:59.820 --> 00:39:02.079 the other cheek, the command to love your neighbor 00:39:02.079 --> 00:39:04.559 as yourself. Those ethical principles, often 00:39:04.559 --> 00:39:06.340 found in the Sermon on the Mount and the Great 00:39:06.340 --> 00:39:08.780 Commandment, which really transcend the immediate 00:39:08.780 --> 00:39:11.820 conflicts of divinity and history, they remain 00:39:11.820 --> 00:39:14.699 arguably the most universal and least contested 00:39:14.699 --> 00:39:17.139 part of his entire legacy. And that is the point 00:39:17.139 --> 00:39:19.559 of departure for you to explore next. Thank you 00:39:19.559 --> 00:39:20.500 for joining the Deep Dive.