The New Testament provides two accounts of the genealogy of Jesus, one in the Gospel of Matthew and another in the Gospel of Luke. Matthew starts with Abraham and works forwards, while Luke works back in time from Jesus to Adam. The lists of names are identical between Abraham and David (whose royal ancestry affirms Jesus' Messianic title Son of David), but differ radically from that point. Matthew has twenty-seven generations from David to Joseph, whereas Luke has forty-two, with almost no overlap between them or with other known genealogies. They also disagree on who Joseph's father was: Matthew says he was Jacob, while Luke says he was Heli.

Traditional Christian scholars (starting with Africanus and Eusebius) take both lineages to be true, offering various explanations for their divergence. For instance, one (usually Matthew's) may be taken to be the lineage of Joseph and the other (usually Luke's) of Mary, or one may be Jesus' customary legal lineage and the other his biological blood lineage. These versions can also fit the gospels' simultaneous account of Jesus' virgin birth of Mary alone, with Joseph being merely his legal adoptive father; both Joseph and Mary are taken to be David's descendants. Levirate marriage, through which an individual (such as Joseph) may have two legal fathers, can also serve these explanations. However, some modern critical scholars like Marcus Borg and John Dominic Crossan state that both genealogies are inventions, constructed to bring the Messianic claim into conformity with Jewish criteria.

Matthew's genealogy

Matthew 1:1–17 begins the Gospel with "A record of the origin of Jesus Christ, the son of David, the son of Abraham: Abraham begot Isaac,..." and continues on until "... Jacob begot Joseph, the husband of Mary, of whom was born Jesus, who is called Christ. Thus there were fourteen generations in all from Abraham to David, fourteen from David to the exile to Babylon, and fourteen from the exile to the Christ."

Matthew emphasizes, right from the beginning, Jesus' title Christ—the Greek rendering of the Hebrew title Messiah—meaning anointed, in the sense of an anointed king. Jesus is presented as the long-awaited Messiah, who was expected to be a descendant of King David. Matthew begins by calling Jesus the son of David, indicating his royal origin, and also son of Abraham, indicating that he was an Israelite; both are stock phrases, in which son means descendant, calling to mind the promises God made to David and to Abraham.

Matthew's introductory title (, book of generations) has been interpreted in various ways, but most likely is simply a title for the genealogy that follows, echoing the Septuagint use of the same phrase for genealogies.

Matthew's genealogy is considerably more complex than Luke's. It is overtly schematic, organized into three sets of fourteen, each of a distinct character:
The first is rich in annotations, including four mothers and mentioning the brothers of Judah and the brother of Perez.
The second spans the Davidic royal line, but omits several generations, ending with "Jeconiah and his brothers at the time of the exile to Babylon."
The last, which appears to span only thirteen generations, connects Joseph to Zerubbabel through a series of otherwise unknown names, remarkably few for such a long period.

The total of 42 generations is achieved only by omitting several names, so the choice of three sets of fourteen seems deliberate. Various explanations have been suggested: fourteen is twice seven, symbolizing perfection and covenant, and is also the gematria (numerical value) of the name David.

The rendering into Greek of Hebrew names in this genealogy is mostly in accord with the Septuagint, but there are a few peculiarities. The form Asaph seems to identify King Asa with the psalmist Asaph. Likewise, some see the form Amos for King Amon as suggesting the prophet Amos, though the Septuagint does have this form. Both may simply be assimilations to more familiar names. More interesting, though, are the unique forms Boes (Boaz, LXX Boos) and Rachab (Rahab, LXX Raab).

Omissions

Three consecutive kings of Judah are omitted: Ahaziah, Jehoash, and Amaziah. These three kings are seen as especially wicked, from the cursed line of Ahab through his daughter Athaliah to the third and fourth generation. The author could have omitted them to create a second set of fourteen.

Another omitted king is Jehoiakim, the father of Jeconiah, also known as Jehoiachin. In Greek the names are even more similar, both being sometimes called Joachim. When Matthew says, "Josiah begot Jeconiah and his brothers at the time of the exile," he appears to conflate the two, because Jehoiakim, not Jeconiah, had brothers, but the exile was in the time of Jeconiah. While some see this as a mistake, others argue that the omission was once again deliberate, ensuring that the kings after David spanned exactly fourteen generations.

The final group also contains fourteen generations. If Josiah's son was intended as Jehoiakim, then Jeconiah could be counted separately after the exile. Some authors proposed that Matthew's original text had one Joseph as the  of Mary, who then married another man of the same name.

Fourteen generations span the time from Jeconiah, born about 616 BC, to Jesus, born circa 4 BC. The average generation gap would be around forty-four years. However, in the Old Testament, there are even wider gaps between generations. Also, we do not see any instances of papponymic naming patterns, where children are named after their grandparents, which was a common custom throughout this period. This may indicate that Matthew has telescoped this segment by collapsing such repetitions.

Luke's genealogy

In the Gospel of Luke, the genealogy appears at the beginning of the public life of Jesus. This version is in ascending order from Joseph to Adam. After telling of the baptism of Jesus, Luke 3:23–38 states, "Jesus himself began to be about thirty years of age, being (as was supposed) the son of Joseph, which was [the son] of Heli, ..." (3:23) and continues on until "Adam, which was [the son] of God." (3:38) The Greek text of Luke's Gospel does not use the word "son" in the genealogy after "son of Joseph". Robertson notes that, in the Greek, "Luke has the article tou repeating uiou (Son) except before Joseph".

This genealogy descends from the Davidic line through Nathan, who is an otherwise little-known son of David, mentioned briefly in the Old Testament.

In the ancestry of David, Luke agrees completely with the Old Testament. Cainan is included between Arphaxad and Shelah, following the Septuagint text (though not included in the Masoretic Text followed by most modern Bibles).

Augustine notes that the count of generations in the Book of Luke is 77, a number symbolizing the forgiveness of all sins. This count also agrees with the seventy generations from Enoch set forth in the Book of Enoch, which Luke probably knew. Though Luke never counts the generations as Matthew does, it appears he also followed hebdomadic principle of working in sevens. However, Irenaeus counts only 72 generations from Adam.

The reading "son of Aminadab, son of Aram", from the Old Testament is well attested. The Nestle-Aland critical edition, considered the best authority by most modern scholars, accepts the variant "son of Aminadab, son of Admin, son of Arni", counting the 76 generations from Adam rather than God.

Luke's qualification "as was supposed" () avoids stating that Jesus was actually a son of Joseph, since his virgin birth is affirmed in the same gospel. Some view that "as was supposed of Joseph" regards Luke as calling Jesus a son of Eli—meaning that Heli (, Heli) was the maternal grandfather of Jesus, with Luke tracing the ancestry of Jesus through Mary, his nearest blood relative, while listing Heli's son-in-law Joseph rather than Mary in order to maintain the patriarchal structure of the genealogy. D. A. Carson calls this reading "painfully artificial" and would not likely be deduced by readers. Likewise R. P. Nettelhorst calls this reading "unnatural and forced. There are other interpretations of how this qualification relates to the rest of the genealogy. Some see the remainder as the true genealogy of Joseph, despite the different genealogy given in Matthew.

Comparison of the two genealogies
The following table is a side-by-side comparison of Matthew's and Luke's genealogies. Converging sections are shown with a green background, and diverging sections are shown with a red background.

Explanations for divergence

The Church Fathers held that both accounts are true. Eusebius of Cesarea, in his Church history, dedicates the 7th chapter of the first book to that issue, arguing that the divergences are based on whether one is considered as being father by nature or by law. Similarly, in his book An Exact Exposition of the Orthodox Faith, John Damascene argues that Heli of the tribe of Nathan died childless, and Jacob of the tribe of Solomon took his wife and raised up seed to his brother and begat Joseph, in accordance with scripture, namely, yibbum (the mitzvah that a man must marry his brother's childless widow); Joseph, therefore, is by nature the son of Jacob, of the line of Solomon, but by law he is the son of Heli of the line of Nathan.

Modern scholarship tends to see the genealogies of Jesus as theological constructs rather than factual history: family pedigrees would not usually have been available for non-priestly families, and the contradictions between the two lists are seen as clear evidence that these were not based on genealogical records. Additionally, the use of titles such as 'Son of God' and 'Son of David' are seen as evidence that they do not come from the earliest Gospel traditions. Raymond E. Brown says the genealogies "tell us nothing certain about his grandparents or his great-grand-parents". Marcus Borg and John Dominic Crossan contend that both genealogies are inventions to support Messianic claims.

Gundry suggests the series of unknown names in Matthew connecting Joseph's grandfather to Zerubbabel as an outright fabrication, produced by collecting and then modifying various names from 1 Chronicles. Sivertsen sees Luke's as artificially pieced together out of oral traditions. The pre-exilic series Levi, Simeon, Judah, Joseph consists of the names of tribal patriarchs, far more common after the exile than before, while the name Mattathias and its variants begin at least three suspiciously similar segments. Kuhn likewise suggests that the two series Jesus–Mattathias (77–63) and Jesus–Mattatha (49–37) are duplicates.

The contradictions between the lists have been used to question the accuracy of the gospel accounts since ancient times, and several early Christian authors responded to this. Augustine, for example, attempted on several occasions to refute every criticism, not only because the Manichaeans in his day were using the differences to attack Christianity, but also because he himself had seen them in his youth as cause for doubting the veracity of the Gospels. His explanation for the different names given for Joseph's father is that Joseph had a biological father and an adoptive father, and that one of the gospels traces the genealogy through the adoptive father in order to draw parallels between Joseph and Jesus (both having an adoptive father) and as a metaphor for God's relationship with humankind, in the sense that God "adopted" human beings as his children.

One common explanation for the divergence is that Matthew is recording the actual legal genealogy of Jesus through Joseph, according to Jewish custom, whereas Luke, writing for a Gentile audience, gives the actual biological genealogy of Jesus through Mary, in recognition of the virgin birth. Some view this argument as problematic since both trace their genealogy through Joseph, but Luke may have replaced Mary with Joseph (Heli's son-in-law) in order to conform with the patriarchal genealogical structure. Eusebius of Caesarea, on the other hand, affirmed the interpretation of Africanus that Luke's genealogy is of Joseph (not of Mary), who was the natural son of Jacob, though legally of Eli who was the uterine brother of Jacob.

Levirate marriage
The earliest tradition that explains the divergence of Joseph's lineages involves the law of levirate marriage. A woman whose husband died without issue was bound by law to be married to her husband's brother, and the first-born son of a Yibbum was reckoned and registered as the son of the deceased brother (Deuteronomy 25:5 sqq.). Sextus Julius Africanus, in his 3rd-century Epistle to Aristides, reports a tradition that Joseph was born from just such a levirate marriage. According to this report, Joseph's natural father was Jacob son of Matthan, as given in Matthew, while his legal father was Eli son of Melchi (sic), as given in Luke.

Commenting on Africanus's explanation, Christian author Valeriy Sterkh writes:

It has been questioned, however, whether levirate marriages actually occurred among uterine brothers; they are expressly excluded in the Halakhah Beth Hillel but permitted by Shammai. According to Jesuit theologian Anthony Maas, the question proposed to Jesus by the Sadducees in all three Synoptic Gospels regarding a woman with seven levirate husbands suggests that this law was observed at the time of Christ.

Maternal ancestry in Luke
A common explanation among theologians is that Luke's genealogy is of Mary, with Eli being her father, while Matthew's describes the genealogy of Joseph.

Luke's text says that Jesus was "a son, as was supposed, of Joseph, of Eli" (υἱός, ὡς ἐνομίζετο, Ἰωσὴφ, τοῦ Ἠλὶ.) The qualification has traditionally been understood as acknowledgment of the virgin birth, but some instead see a parenthetical expression: "a son (as was supposed of Joseph) of Eli." In this interpretation, Jesus is called a son of Eli because Eli was his maternal grandfather, his nearest male ancestor. A variation on this idea is to explain "Joseph son of Eli" as meaning a son-in-law, perhaps even an adoptive heir to Eli through his only daughter Mary. An example of the Old Testament use of such an expression is Jair, who is called "Jair son of Manasseh" but was actually son of Manasseh's granddaughter. In any case, the argument goes, it is natural for the evangelist, acknowledging the unique case of the virgin birth, to give the maternal genealogy of Jesus, while expressing it a bit awkwardly in the traditional patrilinear style.

According to R. A. Torrey, the reason Mary is not implicitly mentioned by name is because the ancient Hebrews never permitted the name of a woman to enter the genealogical tables, but inserted her husband as the son of him who was, in reality, but his father-in-law.

Lightfoot sees confirmation in an obscure passage of the Talmud, which, as he reads it, refers to "Mary daughter of Eli"; however, both the identity of this Mary and the reading are doubtful. Patristic tradition, on the contrary, consistently identifies Mary's father as Joachim. It has been suggested that Eli is short for Eliakim, which in the Old Testament is an alternate name of Jehoiakim, for whom Joachim is named.

The theory is consistent with early traditions ascribing a Davidic ancestry to Mary. It also aligns with Luke's greater focus on Mary, in contrast to Matthew's focus on Joseph's perspective. On the other hand, there is no explicit indication whatsoever, either in the Gospel or in any early tradition, that the genealogy is Mary's.

A Jewish tradition ascribing a Davidic ancestry to Mary is recorded in the Doctrina Jacobi (written in 634), in which a Tiberian rabbi mocks the Christian veneration of Mary by recounting her genealogy according to the tradition of the Jews of Tiberias:
Why do Christians extol Mary so highly, calling her nobler than the Cherubim, incomparably greater than the Seraphim, raised above the heavens, purer than the very rays of the sun? For she was a woman, of the race of David, born to Anne her mother and Joachim her father, who was son of Panther. Panther and Melchi were brothers, sons of Levi, of the stock of Nathan, whose father was David of the tribe of Judah.

A century later, John of Damascus and others report similar information, only inserting an extra generation, Barpanther (Aramaic for son of Panther, thus indicating a misunderstood Aramaic source). A certain prince Andronicus later found the same polemic in a book belonging to a rabbi named Elijah.

The claim that Luke gives Mary's genealogy is mentioned in a single extant 5th century text, in which pseudo-Hilary cites it as an opinion held by many, though not himself. This claim was revived by Annius of Viterbo in 1498 and quickly grew in popularity.

Modern scholars discount this approach: Raymond E. Brown called it a "pious deduction"; and Joachim Gnilka "the desperation of embarrassment". D. A. Carson calls this reading "painfully artificial" and would not likely be deduced by readers. Likewise R. P. Nettelhorst calls this reading "unnatural and forced".

Jewish law is relevant to these matters. It differs radically on such issues from Roman law, but is what applied within Jewish society and the state of Judea, and was the only one that Jesus himself explicitly acknowledged as binding and authoritative, as recorded in Matt. 23:1-3. It does not accept maternal ancestry as applying to lineage claims, which go through the father alone.

Maternal ancestry in Matthew
A minority view holds that while Luke gives the genealogy of Joseph, Matthew gives the genealogy of Mary. A few ancient authorities seem to offer this interpretation. Although the Greek text as it stands is plainly against it, it has been proposed that in the original text Matthew had one Joseph as Mary's father and another as her husband. This neatly explains not only why Matthew's genealogy differs from Luke's, but also why Matthew counts fourteen generations rather than thirteen. Blair sees the various extant versions as the predictable result of copyists repeatedly attempting to correct an apparent mistake. Others, including Victor Paul Wierwille, argue that here the Aramaic original of Matthew used the word gowra (which could mean father), which, in the absence of vowel markings, was read by the Greek translator as gura (husband). In any case, an early understanding that Matthew traced Mary's genealogy would explain why the contradiction between Matthew and Luke apparently escaped notice until the 3rd century.

Lukan version of Levirate marriage theory
Although most accounts ascribing the Luke genealogy to Mary's line do not include a levirate marriage this is added by the above sources. Each of these texts then goes on to describe, just as in Julius Africanus (but omitting the name of Estha), how Melchi was related to Joseph through a levirate marriage.

Bede assumed that Julius Africanus was mistaken and corrected Melchi to Matthat. Since papponymics were common in this period, however, it would not be surprising if Matthat were also named Melchi after his grandfather.

Panther
Controversy has surrounded the name Panther, mentioned above, because of a charge that Jesus' father was a soldier named Pantera. Celsus mentions this in his writing, The True Word, where he is quoted by Origen in Book 1:32. "But let us now return to where the Jew is introduced, speaking of the mother of Jesus, and saying that "when she was pregnant she was turned out of doors by the carpenter to whom she had been betrothed, as having been guilty of adultery, and that she bore a child to a certain soldier named Panthera." Epiphanius, in refutation of Celsus, writes that Joseph and Cleopas were sons of "Jacob, surnamed Panther."

Two Talmudic-era texts referring to a "Jesus, son of Pantera (Pandera)" are Tosefta Hullin 2:22f: "Jacob… came to heal him in the name of Jesus son of Pantera" and Qohelet Rabbah 1:8(3): "Jacob… came to heal him in the name of Jesus son of Pandera" and some editions of the Jerusalem Talmud also specifically name Jesus as the son of Pandera: Jerusalem Abodah Zarah 2:2/7: "someone… whispered to him in the name of Jesus son of Pandera"; Jerusalem Shabboth 14:4/8: "someone… whispered to him in the name of Jesus son of Pandera"; Jerusalem Abodah Zarah 2:2/12: "Jacob… came to heal him. He said to him: we will speak to you in the name of Jesus son of Pandera"; Jerusalem Shabboth 14:4/13: "Jacob… came in the name of Jesus Pandera to heal him". Because some editions of the Jerusalem Talmud do not contain the name Jesus in these passages the association is disputed.

Legal inheritance
One of the traditional explanations is that Matthew traces not a genealogy in the modern biological sense, but a record of legal inheritance showing the succession of Jesus in the royal line.

According to this theory, Matthew's immediate goal is therefore not David, but Jeconiah, and in his final group of fourteen, he may freely jump to a maternal grandfather, skip generations, or perhaps even follow an adoptive lineage in order to get there. Attempts have been made to reconstruct Matthew's route, from the seminal work of Lord Hervey to Masson's recent work, but all are necessarily highly speculative.

As a starting point, one of Joseph's two fathers could be by simple adoption, as Augustine suggests, or more likely the special adoption by a father-in-law with no sons, or could be a maternal grandfather. On the other hand, the resemblance between Matthan and Matthat suggests they are the same man (in which case Jacob and Eli are either identical or full brothers involved in a levirate marriage), and Matthew's departure from Luke at that point can only be to follow legal line of inheritance, perhaps through a maternal grandfather. Such reasoning could further explain what has happened with Zerubbabel and Shealtiel.

A key difficulty with these explanations, however, is that there is no adoption in Jewish law, which of course is the relevant legal tradition even according to Jesus (Matt. 23:1–3), not the Roman legal tradition. If Joseph is not the biological father, his lineage does not apply to Jesus, and there is no provision available within Jewish law for this to be altered. One's natural father is always one's father. Nor is inheritance of lineage claims even possible through one's mother, in Jewish law.

Zerubbabel, son of Shealtiel

The genealogies in Luke and Matthew appear to briefly converge at Zerubbabel, son of Shealtiel, though they differ both above Shealtiel and below Zerubbabel. This is also the point where Matthew departs from the Old Testament record.

In the Old Testament, Zerubbabel was a hero who led the Jews back from Babylon about 520 BC, governed Judah, and rebuilt the temple. Several times he is called a son of Shealtiel. He appears once in the genealogies in the Book of Chronicles, where his descendants are traced for several generations, but the passage has a number of difficulties. While the Septuagint text here gives his father as Shealtiel, the Masoretic text instead substitutes Shealtiel's brother Pedaiah—both sons of King Jeconiah, according to the passage. Some, accepting the Masoretic reading, suppose that Pedaiah begot a son for Shealtiel through a levirate marriage, but most scholars now accept the Septuagint reading as original, in agreement with Matthew and all other accounts.

The appearance of Zerubbabel and Shealtiel in Luke may be no more than a coincidence of names (Zerubbabel, at least, is a very common Babylonian name). Shealtiel is given a completely different ancestry, and Zerubbabel a different son. Furthermore, interpolation between known dates would put the birth of Luke's Shealtiel at the very time when the celebrated Zerubbabel led the Jews back from Babylon. Thus, it is likely that Luke's Shealtiel and Zerubbabel were distinct from, and perhaps even named after, Matthew's.

If they are the same, as many insist, then the question arises of how Shealtiel, like Joseph, could have two fathers. Yet another complex levirate marriage has often been invoked. Richard Bauckham, however, argues for the authenticity of Luke alone. In this view, the genealogy in Chronicles is a late addition grafting Zerubbabel onto the lineage of his predecessors, and Matthew has simply followed the royal succession. In fact, Bauckham says, Zerubbabel's legitimacy hinged on descending from David through Nathan rather than through the prophetically cursed ruling line.

The name Rhesa, given in Luke as the son of Zerubbabel, is usually seen as the Aramaic word rēʾšāʾ, meaning head or prince. It might well befit a son of Zerubbabel, but some see the name as a misplaced title of Zerubbabel himself. If so, the next generation in Luke, Joanan, might be Hananiah in Chronicles. Subsequent names in Luke, as well as Matthew's next name Abiud, cannot be identified in Chronicles on more than a speculative basis.

Fulfillment of prophecy

By the time of Jesus, it was already commonly understood that several prophecies in the Old Testament promised a Messiah descended from King David. Thus, in tracing the Davidic ancestry of Jesus, the Gospels aim to show that these messianic prophecies are fulfilled in him.

The prophecy of Nathan—understood as foretelling a son of God who would inherit the throne of his ancestor David and reign forever—is quoted in Hebrews and strongly alluded to in Luke's account of the Annunciation. Likewise, the Psalms record God's promise to establish the seed of David on his throne forever, while Isaiah and Jeremiah speak of the coming reign of a righteous king of the house of David.

David's ancestors are also understood as progenitors of the Messiah in several prophecies. Isaiah's description of the branch or root of Jesse is cited twice by Paul as a promise of the Christ.

More controversial are the prophecies on the Messiah's relation, or lack thereof, to certain of David's descendants:
God promised to establish the throne of King Solomon over Israel forever, but the promise was contingent upon obeying God's commandments. Solomon's failure to do so is explicitly cited as a reason for the subsequent division of his kingdom.
Against King Jehoiakim, Jeremiah prophesied, "He shall have no one to sit on the throne of David," and against his son King Jeconiah, "Write this man childless, a man who will not prosper in his days; for no man of his seed will prosper, sitting on the throne of David or ruling again in Judah." Some see this prophecy as permanently disqualifying Jeconiah from the ancestry of the Messiah (though not necessarily of Joseph). More likely, the curse was limited to Jeconiah's lifetime, and even then, rabbinical tradition has it that Jeconiah repented in exile and the curse was lifted. Additionally, the Old Testament recounts that none of the punishments listed in the curse actually came to pass.
To Zerubbabel, God declares through Haggai, "I will make you like my signet ring," in clear reversal of the prophecy against his grandfather Jeconiah, "though you were a signet ring on my right hand, yet I would pull you off." Zerubbabel ruled as governor, though not as king, and has been regarded by many as a suitable and likely progenitor of the Messiah.

The promise to Solomon and Jeconiah's curse, if applicable, argue against Matthew. Yet evidently Matthew didn't find his respective genealogy incompatible with these prophecies.

Matthew also presents the virgin birth of Jesus as fulfillment of Isaiah 7:14, which he quotes. Matthew apparently quotes the ancient Septuagint translation of the verse, which renders the Hebrew word "almah" as "virgin" in Greek.

Women mentioned
Matthew inserts four women into the long list of men. The women are included early in the genealogy—Tamar, Rachab, Ruth, and "the wife of Uriah" (Bathsheba). Why Matthew chose to include these particular women, while passing over others such as the matriarchs Sarah, Rebecca, and Leah, has been much discussed.

There may be a common thread among these four women, to which Matthew wishes to draw attention. He sees God working through Tamar's seduction of her father-in-law, through the collusion of Rahab the harlot with Joshua's spies, through Ruth the Moabite's unexpected marriage with Boaz, and through David and Bathsheba's adultery.

The NIV Cultural Backgrounds Study Bible suggests that the common thread between all of these women is that they have associations with Gentiles. Rahab was a prostitute in Canaan, Bathsheba was married to a Hittite, Ruth resided in Moab, and Tamar had a name of Hebrew origin. The women's nationalities are not necessarily mentioned. The suggestion is that Matthew may be preparing the reader for the inclusion of the Gentiles in Christ's mission. Others point out an apparent element of sinfulness: Rahab was a prostitute, Tamar posed as a prostitute to seduce Judah, Bathsheba was an adulteress, and Ruth is sometimes seen as seducing Boaz—thus Matthew emphasizes God's grace in response to sin. Still others point out their unusual, even scandalous, unions—preparing the reader for what will be said about Mary. None of these explanations, however, adequately befits all four women.

Nolland suggests simply that these were all the known women attached to David's genealogy in the Book of Ruth.

Mary's kinship with Elizabeth
Luke states that Elizabeth, the mother of John the Baptist, was a "relative" (Greek syggenēs, συγγενής) of Mary, and that Elizabeth was descended from Aaron, of the tribe of Levi. Whether she was an aunt, a cousin, or a more distant relation cannot be determined from the word. Some, such as Gregory Nazianzen, have inferred from this that Mary herself was also a Levite descended from Aaron, and thus kingly and priestly lineages were united in Jesus. Others, such as Thomas Aquinas, have argued that the relationship was on the maternal side; that Mary's father was from Judah, Mary's mother from Levi. Modern scholars like Raymond Brown (1973) and Géza Vermes (2005) suggest that the relationship between Mary and Elizabeth is simply an invention of Luke.

Virgin birth

These two Gospels declare that Jesus was begotten not by Joseph, but by the power of the Holy Spirit while Mary was still a virgin, in fulfillment of prophecy. Thus, in mainstream Christianity, Jesus is regarded as being literally the "only begotten son" of God, while Joseph is regarded as his adoptive father.

Matthew immediately follows the genealogy of Jesus with: "This is how the birth of Jesus Christ came about: His mother Mary was pledged to be married to Joseph, but before they came together, she was found to be with child through the Holy Spirit".

Likewise, Luke tells of the Annunciation: "How will this be," Mary asked the angel, "since I am a virgin?" The angel answered, "The Holy Spirit will come upon you, and the power of the Most High will overshadow you. So the holy one to be born will be called the Son of God."

The question then arises, why do both gospels seem to trace the genealogy of Jesus through Joseph, when they deny that he is his biological father? Augustine considers it a sufficient answer that Joseph was the father of Jesus by adoption, his legal father, through whom he could rightfully claim descent from David.

Tertullian, on the other hand, argues that Jesus must have descended from David by blood through his mother Mary. He sees Biblical support in Paul's statement that Jesus was "born of a descendant of David according to the flesh". Affirmations of Mary's Davidic ancestry are found early and often.

The Ebionites, a sect who denied the virgin birth, used a gospel which, according to Epiphanius, was a recension of Matthew that omitted the genealogy and infancy narrative. These differences reflect the Ebionites' awareness of Jewish law (halakhah) relating to lineage inheritance, adoption, and the status of ancestry claims through the mother.

Islam

The Qur'an upholds the virgin birth of Jesus (ʻĪsā) and thus considers his genealogy only through Mary (Maryam), without mentioning Joseph.

Mary is very highly regarded in the Qur'an, the nineteenth surah being named for her. She is called a daughter of ʻImrān, whose family is the subject of the third surah. The same Mary (Maryam) is also called a sister of Aaron (Hārūn) in one place, and although this is often seen as an anachronistic conflation with the Old Testament Miriam (having the same name), who was sister to Aaron (Hārūn) and daughter to Amram (ʻImrān), the phrase is probably not to be understood literally.

According to Muslim Scholar Sheikh Ibn Al-Feasy Al-Hanbali, the Quran used "Sister of Aaron" and "Daughter of Amram" for several reasons. One of those is the "relative calling" or laqb that is always used in Arabic literature. "Ahmad bin Muhammad bin Hanbal Abu 'Abd Allah al-Shaybani", for instance, is prevalently called "Ibn Hanbal" instead of "Ibn Muhammad". Or, "Muhammad bin Idris ash-Shafi`i" is always called "Imam Al-Shafi'i" instead of "Imam Idris" or "Imam Muhammad". This is how the Arabs refer to famous persons in their daily life. The same applies here; Sister of Aaron refers to "daughter of Aaron's siblings'", and daughter of Amram refers to "direct lineage of Amram" (Amram's descendants). This means that Mary was from the line of Amram, but not of Aaron's generation.

See also
Genealogies in the Bible
Genealogies of Genesis
Chronology of the Bible
Chronology of Jesus
Holy Kinship
Jesus bloodline
Perpetual virginity of Mary
Race and appearance of Jesus
Tree of Jesse – Christ's ancestry in art
Jewish genealogy

Notes

External links

Multiple translations

Bible genealogy
Christian messianism
Davidic line

Gospel of Luke
Gospel of Matthew
Jesus and history
Jewish genealogy
Mary, mother of Jesus
Saint Joseph (husband of Mary)

Genealogy of Jesus


Turanga Leela is an animated character made for the Matt Groening comedy science fiction series Futurama. She is voiced by Katey Sagal. She is Philip J. Fry's love interest.

Fictional biography
Leela was born a mutant in the late 30th century. She was raised in an orphanage. Since mutants don't live on the surface, she prefers to be referred to as an alien. As she grew up, she became a law enforcement officer thanks to a career chip. On December 31st, 2999, she met Philip J. Fry who woke up in a cryochamber from a thousand years ago. She gave him a career assignment to a delivery boy.

Animated television characters
Fictional characters introduced in 1999
Futurama characters

Turanga Leela


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Zip drives can transmit data to the computer in various ways. Internal drives have been made with IDE and SCSI interfaces. External drives can use SCSI, parallel port or USB interface.

Zip disks are thicker than 3.5" (9 cm) floppy disks. Nevertheless, zip disks are quite similar in appearance to regular floppy disks. This means the Zip drive slot is large enough to accept such a floppy disk.  However, they are not interchangeable.

storage devices

Zip drive


Korematsu v. United States , was a landmark United States Supreme Court.  It concerned the constitutionality of military commanders, under an executive order by the President, which ordered Japanese Americans into internment camps during World War II. This was regardless of their citizenship. In February of 1942, President Franklin Roosevelt issued Executive Order No. 9066. This gave military commanders the power to evacuate all persons considered a threat to national security from the West Coast of the United States to relocation centers. Fred Korematsu, a Japanese-American who was born in the United States, refused to comply with the order. He became a fugitive, but was arrested and sentenced to five years probation. He appealed his conviction with the Ninth Circuit Court of Appeals. After having his conviction upheld, the case was heard by the U.S. Supreme Court. In a 6-3 decision, the Court upheld his conviction and ruled the exclusion order was constitutional.

Decision
The question before the Court was did the President and Congress exceed their long powers. Did they violate the rights of Japanese and American citizens of Japanese descent?

In the majority opinion by Justice Hugo Black, the Court ruled 6-3 that the need to protect the country from
espionage outweighed the rights of Mr. Korematsu. The issue of discrimination against a person due to prejudice against his ancestry is not a factor. Neither is there any question of his loyalty to the United States. The sole issue is his refusal to comply with a legal order during a time of war.

Background
On May 19, 1942, during World War II, Japanese Americans were ordered to be move into relocation camps by Civilian Restrictive Order No. 1, 8 Fed. Reg. 982. This order, and other similar orders, were based upon Executive Order 9066 (February 19, 1942). Fred Korematsu was a Japanese-American man who decided to stay in San Leandro, California and knowingly violated Civilian Exclusion Order No. 34 of the U.S. Army.  Korematsu argued that the Executive Order 9066 was unconstitutional and that it violated the Fifth Amendment to the United States Constitution. He was arrested, tried and convicted. No question was raised as to Korematsu's loyalty to the United States.  The Circuit Court of Appeals affirmed the conviction, and the Supreme Court granted certiorari.

Effects of Korematsu
The decision in Korematsu v. United States has been very controversial. Korematsu's conviction for evading internment was overturned in 1983. He received the Presidential Medal of Freedom in 1998 from President Bill Clinton.

References

1944 in the United States
20th century in California
United States Supreme Court cases

Korematsu v. United States


Prague is the capital of the Czech Republic.

Prague may also refer to:

Places
 Praha, Slovakia, a village in Lučenec District
 Prague, Nebraska, USA
 Prague, Oklahoma, USA
 New Prague, Minnesota, USA
 Praha, Texas, USA

People
 Edith Prague (1925-2021), American politician

Other
 The Prague Offensive, the last major European battle of World War II
 Infant Jesus of Prague, a famous statue of Jesus located in Prague
 Prague (novel), a 2002 novel by Arthur Phillips
 Prague fatale, a 2011 novel by Philip Kerr
 Prague (2006 film), a 2006 Danish film, starring Mads Mikkelsen
 Prague (1992 film), a 1992 UK/French film, directed by Ian Sellar
 Prague (2013 film), a Hindi romance film
 "Prague", a 1992 song by Mega City Four,covered by Muse
 Mozart's Symphony No. 38 (Mozart), subtitled Prague
 Prague (band), a Japanese rock band

Prague (disambiguation)


Young Bill Hickok is a 1940 American Western film directed by Joseph Kane and starring Roy Rogers.

Plot
An agent of an unspecified foreign power (John Miljan) plots to take over California during the confusion of the American Civil War. He uses Morrell and his Overland Raiders to prevent news from reaching the east. The Raiders rustle the stagecoach and Pony Express horses from the various relay stations to cut all lines of communication to and from the east. Bill Hickok is sent out to one of the relay stations in hopes that he would be able to keep the ponies from the raiders. Calamity and Gabby, horse traders for the relay stations, ride up with their Indian helpers just as Bill finishes off the last few Raiders that had attacked his post. Bill has been severely hurt so Calamity and Gabby stick around for a while.

During this time, Bill's old fiancée, Louise Mason, shows up. She wants to make up after their breaking their engagement over her support for the Confederacy and Bil's for the North.  They agree to forget the war; she and Bill are soon planning a wedding. However, Marshal Evans, head of the communication lines, wants Bill to take a shipment of gold through to the east to support the Federal war effort.

Bill knows it's too dangerous to actually take it himself, the raiders would be sure to get it, so he sends the gold with Gabby and Calamity while pretending to take it himself. The plan backfires when Louise tells Tower that Bill isn't taking the gold to protect Bill from attack. The Raiders attack Gabby and get away with the gold. Bill gets worried when the Raiders don't attack him so he returns to town to see what happened to Gabby. The Marshal wants to know what went wrong and Bill asks for half an hour to find out. After he leaves, Tower convinces the men that Bill is really at the head of the Raiders and that he was getting away. Gabby overhears their conversation so he rides to warn Bill.

Bill gets away for the time being but is captured when he returns to town to search Tower's office. Gabby helps him escape and they see Tower escaping with the gold and the Raiders. Riding back to the posse that pursued them, Bill convinces Marshal to follow them. With Tower and the Raiders locked up and the Civil War ended, Bill and Louise finally get married.

Cast
Roy Rogers as "Wild" Bill Hickok
George 'Gabby' Hayes as "Gabby" Whitaker
Julie Bishop as Louise Mason
John Miljan as Nicholas Tower
Sally Payne as Miss "Calamity" Jane Canary
 Archie Twitchell  as Phillip
Monte Blue as Marshal Evans
Hal Taliaferro as 	Morrell
Ethel Wales as Mrs. Stout
Jack Ingram as Henchman Red Burke
Monte Montague as Charlie Majors

Soundtrack
 "Polly Wolly Doodle"
 Roy Rogers – "When the Shadows Fall Across the Rockies" (written by Peter Tinturin)
 Sally Payne and George "Gabby" Hayes – "Up and Down the Prairie" (written by Peter Tinturin)
 Roy Rogers – "A Cowboy Wedding" (written by Mila Sweet and Nat Vincent)
 Sally Payne – "Tamales" (written by Eddie Cherkose and Raoul Kraushaar)
 Roy Rogers – "I'll Keep on Singin' a Song"

External links
 Young Bill Hickok on YouTube

1940 films
1940s English-language films
American black-and-white films
Republic Pictures films
1940 Western (genre) films
American Civil War films
Cultural depictions of Wild Bill Hickok
Cultural depictions of Calamity Jane
American Western (genre) films
Films scored by Raoul Kraushaar
Films directed by Joseph Kane
1940s American films

Young Bill Hickok


Michael Conway Baker (born March 13, 1937) is a Canadian composer and music educator of American birth. He became a naturalized Canadian citizen in 1970 and has lived more or less continuously in the Vancouver area since.

Life and career
Baker was born in West Palm Beach, Florida. After self-teaching basic music theory as a child, Baker moved to Vancouver, British Columbia in 1958 at which time he began formal piano studies.  Subsequently, Baker studied music at the University of British Columbia where he was a pupil in music composition with teachers Jean Coulthard and Elliot Weisgarber. After graduating with a Bachelor of Music degree in 1966, he eventually pursued graduate studies at Western Washington University where he earned a Masters of Music in 1972.

Baker has composed numerous scores for film, television and has over 150 concert works to his credit for which he has received many awards.  Included in his awards are three Genie Awards (The Grey Fox 1983 and John and the Missus 1987), one Juno Award for Classical Composition of the Year (Concerto For Piano and Chamber Orchestra, 1992) and an ACTRA Award for best score for a TV Series (David Suzuki's A Planet for the Taking).  He has composed for the National Ballet of Canada, Fanfare to Expo '86 in Vancouver, many feature films and TV series including several episodes of Road to Avonlea.  In 1997, Baker was awarded the Order of British Columbia.    Michael Conway Baker was inducted into the British Columbia Entertainment Hall of Fame in November, 2006 with a star on the sidewalk in Vancouver, BC just like his father, comedian Phil Baker has on the sidewalk in Hollywood, CA.

Within the Canadian music circles, he is somewhat well known for having composed Vancouver Variations, used as the theme music for the CBC Radio 2 morning request program Here's to You. Internationally, his music is known for Dorothy Hamill's Ice Capades full length ice-ballet Cinderella: Frozen in Time which toured North America and China for 5 years. Besides that highly popular soundtrack album, he has seven albums entirely of his music as well as having works on many other cds.

Michael Conway Baker spent seventeen years as an elementary school teacher and currently lives in North Vancouver. His wife Penny Anne Baker, manager and lyricist, passed in 2017.

References

External links
  Michael Conway Baker official site
 Society of Composers, Authors and Music Publishers of Canada

1937 births
Living people
Canadian film score composers
University of British Columbia School of Music alumni
Juno Award for Classical Composition of the Year winners
Canadian classical composers
Canadian television composers
Best Original Score Genie and Canadian Screen Award winners
Summit Records artists

Michael Conway Baker


George Kenneth Griffey Sr. (born April 10, 1950) is an American former professional baseball outfielder. He played in Major League Baseball (MLB) from  through , most notably as a member of the Cincinnati Reds dynasty that won three division titles and two World Series championships between  and . He also played for the New York Yankees, Atlanta Braves, and Seattle Mariners.

A three-time All-Star, Griffey hit over .300 five times in his role as the table-setter for the powerful Cincinnati batting order that was known as the Big Red Machine for their dominance of the National League in the mid-1970s. In 2004, Griffey was inducted into the Cincinnati Reds Hall of Fame. He is the father of Hall of Fame outfielder Ken Griffey Jr.

Early life
Griffey was raised by a single mother of six; his father Buddy—a high school teammate of another Hall of Fame outfielder, Stan Musial—left the family when Griffey was two years old. In a 2016 interview with ESPN, he said he did not see his father again until he was 16. His contemporaries in his hometown of Donora, Pennsylvania, did not think he would become a baseball star; they considered his best sport to be football, where he was a star wide receiver. Griffey himself considered football to be his best sport, followed by basketball, track, and only then baseball. At times, he would even compete in track meets during baseball games, rushing up the hill between Donora High School's baseball field and track between at-bats when it came time for his track events.

However, as his high school graduation in 1969 neared, he discovered his girlfriend was pregnant. He would soon be chosen by the Reds in the 1969 draft, signed with the organization, and married his girlfriend. After his first minor-league season, Ken Jr. was born. Though Griffey left Donora in 1972 as his professional career advanced, he retains close ties to the town, making frequent visits to this day.

MLB career

Griffey made his MLB debut on August 25, 1973, with the Cincinnati Reds. That season, Griffey played in only 25 games, but batted .384 with three homers. The following season, Griffey saw more playing time with 88 games. In 1975, Griffey began to break out with a .305 batting average with four home runs and 46 RBIs. Griffey's best season came in 1976, when he came just short of winning the batting title behind Bill Madlock of the Chicago Cubs.

Griffey chose to sit out the final day of the season to protect his batting title and it came back to haunt him as Madlock collected four hits that same day. Griffey entered the game late after hearing the news, and went 0-for-2. Many baseball purists were disappointed in Griffey (and perhaps more so in his manager, Sparky Anderson, for choosing to sit him out to gain an individual accolade). Griffey finished with a career high .336. He also finished eighth in the Most Valuable Player voting, and was named to the Sporting News National League All-Star team. The Reds would win their second consecutive World Series title in 1976, but that year also marked the beginning of the end of their "Big Red Machine" phase. In the next four seasons, Griffey batted .318, .288, .316, and .294 with a total of 43 home runs. In Griffey's final season of his first stint with the Reds, the strike-shortened 1981 campaign, he batted .311 with only two home runs and 34 RBIs.

After the 1981 season, Griffey (along with most of the remaining members of The Big Red Machine) was shipped out. Griffey was sent to the New York Yankees, where he played from 1982 to 1986 as a utility player at first base and outfield. Injuries plagued Griffey, who hit .306 with 11 homers and 46 RBIs in his best season with the Yankees. Tommy John thought Griffey was a better player on Astroturf fields (like Riverfront Stadium) than natural grass fields (like Yankee Stadium). An incident during his tenure, where he was told to take his son off the field, while white teammate Graig Nettles son was allowed to stay, resulted in Griffey's son refusing to ever sign with the Yankees. In 1986, Griffey was shipped out mid-season to the Atlanta Braves, where he played for only one full season. Griffey was traded back to Cincinnati in the middle of the 1988 season. He only spent the 1989 season with the Reds, and was then released in the middle of the Reds' championship 1990 season, signing with the Seattle Mariners to conclude the season, joining his son Ken Jr. By becoming teammates with his son, they became the first father and son to be teammates in Major League Baseball. Griffey didn't play in the 1990 World Series, but he got a ring anyway. He spent only one more season with the Mariners, in 1991, before retiring after 19 seasons. In 1,997 games, Griffey compiled a lifetime batting average of .296, with 152 home runs and 859 RBI. Griffey was also the Most Valuable Player of the 1980 All-Star Game. In 2014, Griffey published his memoir Big Red: Baseball, Fatherhood, and My Life in the Big Red Machine, in which he discussed his childhood, formative years, professional career with both the Reds and the Yankees, and his relationships with friends and family.

The Griffeys
Joseph "Buddy" Griffey was a local athlete who was a teammate of Stan Musial on the Donora High School baseball team. He was the father of Ken Griffey Sr. and the grandfather of Ken Griffey Jr. The Griffeys (Ken Sr. and Ken Jr.) became the first father-and-son tandem to play on the same Major League Baseball team at the same time. They played their first game together for the Seattle Mariners on August 31, 1990. On September 14, 1990, father and son hit back-to-back home runs in a game against the California Angels; this is the only time in major league history that this has happened. Griffey's younger son Craig played in the Mariners' minor league system and appeared with his brother in the outfield during some Cactus League games. Craig Griffey retired from baseball after failing to make it past Triple-A, where he appeared in a handful of games with the Tacoma Rainiers.

Griffey was inducted into the Cincinnati Reds Hall of Fame in 2004 and now resides in Winter Garden, Florida. In 2010, Griffey was hired as the batting coach for the Dayton Dragons, the Reds' Single A minor league affiliate. In 2011, Griffey was named Manager of the Bakersfield Blaze, the Reds Single A affiliate of the California League. In 2014, Griffey was replaced by Pat Kelly. Griffey will remain in the organization as a roving instructor, focusing on hitting and bunting. His grandson Trey Griffey went undrafted in the 2017 NFL draft and spent time with the Indianapolis Colts, Miami Dolphins, and Pittsburgh Steelers.

Personal life
Griffey is married to Valarie Griffey. He is the father of Hall of Fame outfielder Ken Griffey Jr. and former minor league player Craig Griffey. The family lived in Beckett Ridge, Ohio. He is also the grandfather of Trey Griffey, a former wide receiver in the NFL. He and his elder son Ken Jr. share the same birth town as Baseball Hall of Famer Stan Musial. Ken Jr. also shares the same birthday as Musial, November 21.

See also

List of second-generation Major League Baseball players
 List of Major League Baseball career hits leaders
 List of Major League Baseball career runs scored leaders
 List of Major League Baseball career stolen bases leaders

References

External links

1950 births
Living people
African-American baseball coaches
African-American baseball players
American expatriate baseball players in Canada
Atlanta Braves players
Baseball coaches from Pennsylvania
Baseball players from Cincinnati
Baseball players from Orange County, Florida
Baseball players from Washington County, Pennsylvania
Cincinnati Reds coaches
Cincinnati Reds players
Colorado Rockies (baseball) coaches
Gulf Coast Reds players
Indianapolis Indians players
Major League Baseball All-Star Game MVPs
Major League Baseball left fielders
Major League Baseball right fielders
National League All-Stars
New York Yankees players
People from Donora, Pennsylvania
People from West Chester, Butler County, Ohio
People from Winter Garden, Florida
Seattle Mariners coaches
Seattle Mariners players
Sioux Falls Packers players
Sportspeople from Butler County, Ohio
Tampa Tarpons (1957–1987) players
Trois-Rivières Aigles players
United States national baseball team people
20th-century American people
20th-century African-American sportspeople

Ken Griffey Sr.


Pierre Charles Fournier de Saint-Amant (12 September 1800, Monflanquin – 29 October 1872) was a leading French chess master and an editor of the chess periodical Le Palamède. He is best known for losing a match against Howard Staunton in 1843 that is often considered to have been an unofficial match for the World Chess Championship.

Chess career
Saint-Amant learned chess from Wilhelm Schlumberger, who later became the operator of The Turk. He played at the Café de la Régence, where he was a student of Alexandre Deschapelles. For many years he played on level terms with Boncourt, a strong player, and received odds of pawn and two moves from Deschapelles and Louis-Charles Mahé de La Bourdonnais. In 1834–36, he led a Paris team that won both games of a correspondence match against the Westminster Club, then England's leading chess club. After La Bourdonnais' death in 1840, he was considered the country's best player. In December 1841 he revived Le Palamède (at its inception in 1836 the world's first chess periodical), which ran until 1847.

He played two matches against Staunton in 1843. The first, in London, he won 3½–2½ (three wins, one draw, two losses), but he lost a return match in Paris just before Christmas 13–8 (six wins, four draws, eleven losses). This second match is sometimes considered an unofficial world championship match.

In 1858, Saint-Amant played in the Birmingham tournament, a  event. He won in the first round, but lost in the second by a 2–1 score to Ernst Falkbeer. Returning to Paris, he witnessed the adulatory reception accorded Paul Morphy at the Café de la Régence. The score of one game between them is known, a 22-move rout by Morphy of Saint-Amant and his consultation partner, given as "F. de L." or "F. de L'A".

Outside of chess
Saint-Amant became a government clerk in Paris at an early age. He then served as the secretary to the governor of French Guiana from 1819 to 1821. He was dismissed from that appointment after he protested against the slave trade that still existed in that colony.  After that, he tried his hand as a journalist and actor, then became a successful wine merchant. He was a captain in the French National Guard during the 1848 revolution. For his role in saving the Palais des Tuileries from destruction by the mob, he was made its Governor for a few months. In 1851–52, he was the French consul to California. He visited during this period the Territory of Oregon, witnessed a period of transition for the early settlements and wrote one of the few records available on this period. Upon returning to France he spent some years writing well-regarded works on the French colonies, and a treatise on the wines of Bordeaux.

In 1861 Saint-Amant retired to Algeria. He died there in 1872 after being thrown from his carriage.

Notable games

Reuben Fine writes that although Saint-Amant lost his epic match against Staunton, in the 13th match game, playing White, "he at least had the satisfaction of winning the most brilliant game."

1. d4 e6 2. c4 d5 3. e3 Nf6 4. Nc3 c5 5. Nf3 Nc6 6. a3 Be7 7. Bd3 0-0 8. 0-0 b6 9. b3 Bb7 10. cxd5 exd5 11. Bb2 cxd4 12. exd4 Bd6 13. Re1 a6 14. Rc1 Rc8 15. Rc2 Rc7 16. Rce2 Qc8 17. h3 Nd8 18. Qd2 b5 19. b4 Ne6 20. Bf5 Ne4 21. Nxe4 dxe4 22. d5 (first diagram) exf3 22...Bf4! was essential. 23. Rxe6! Qd8 (second diagram) Of course not 23...fxe6 24.Bxe6+, winning the queen. 24. Bf6 gxf6 25. Rxd6! Kg7 If 25...Qxd6, 26.Qh6 forces mate. Black could resign here. 26. Rxd8 Rxd8 27. Be4 fxg2 28. Qf4 Rc4 29. Qg4+ Kf8 30. Qh5 Ke7 31. d6+ Kxd6 32. Bxb7 Kc7 33. Bxa6 Rc3 34. Qxb5

In the 9th match game, Saint-Amant had pulled off a swindle that grandmaster Andrew Soltis considers the greatest ever perpetrated in match play.

See also
 List of chess games

References

External links

1800 births
1872 deaths
People from Monflanquin
Sportspeople from Lot-et-Garonne
French chess players
French editors
French male non-fiction writers
19th-century chess players

Pierre Charles Fournier de Saint-Amant


Carrozza (foaled 1954) is a British Thoroughbred racehorse. In a racing career lasting from May 1956 until July 1957, the filly ran seven times and won three races for her owner Queen Elizabeth II. As a three-year-old she finished fourth in the 1000 Guineas at Newmarket before winning Oaks at Epsom. She was retired to stud after one further race and had some success as a broodmare.

Background
Carrozza was a dark-coated bay or brown filly bred by the British national Stud and leased for racing purposes to the British monarch, Elizabeth II. The filly was sired by Dante the winner of the 1945 Epsom Derby out of the mare Calash, a daughter of Hyperion. Calash was a sister of the outstanding racemare Sun Chariot who won three Classics for King George VI in 1942, and of Sister Sarah, the grandam of Santa Claus.

The Queen sent her filly into training with Noel Murless at his Warren Place stables in Newmarket.

Racing career
Carrozza began her racing career in May 1956 when she won the Rosemary Plate at Hurst Park Racecourse. The filly missed most of the season after falling in a training accident and injuring her back so severely that she was confined to her box for six weeks. Carrozza did not reappear until October, when she finished fourth in the Prendergast Stakes and fourth again in the Criterion Stakes at the same course two weeks later.

On her three-year-old debut, Carrozza contested the Princess Elizabeth Stakes at Epsom in April. She won the race, a trial for the fillies Classics, by defeating the highly regarded French filly Rose Royale by half a length. In the 1000 Guineas at Newmarket less than two weeks later, Carrozza started favourite at odds of 4/1 and finished fourth of the twenty runners behind Rose Royale, Sensualita and Angelet.

In the Oaks at Epsom a month later, Carrozza, ridden by Lester Piggott, started at odds of 100/8 in a field of eleven runners, being less fancied than the Queen's other runner, Mulberry Harbour. Piggott sent Carrozza into the lead a furlong from the finish and looked set for a comfortable win until the Irish-trained grey Silken Glider emerged with a late challenge. In a "desperate finish" the royal filly prevailed by a short head after a photo-finish. The favourite Rose Royale, who appeared unsuited by the firm ground, finished three lengths further back in third. Carrozza was led into the winner's circle by her owner: the filly was initially reluctant but acquiesced after the Queen gave the lead strap a "mighty jerk". Later in the year, Silken Glider was successful in the Irish Oaks, while Rose Royale won the Prix du Moulin and the Champion Stakes. In July, Carrozza started odds-on favourite for the Nassau Stakes at Goodwood, but finished fourth behind Swallowswift. Carrozza returned from the race lame and was retired to stud.

Carrozza's prize of £16,101 for winning the Oaks, enabled the Queen to be the leading owner in Britain in 1957.

Retirement
Carrozza began her breeding career at the National stud, before being sold for 20,000 guineas to the British Bloodstock Agency in 1964. She produced three minor winners including Battle Wagon, who was exported to New Zealand where he sired the Wellington Cup winner Battle Heights. Carrozza's daughter, Caromata, produced the Grand Prix de Paris winner Matahawk. Carrozza was exported to the United States in 1966 and to Argentina in 1975.

Assessment and honours
In their book, A Century of Champions, based on the Timeform rating system, John Randall and Tony Morris rated Carrozza an "inferior" winner of the Oaks.

Pedigree

References

1954 racehorse births
Racehorses bred in the United Kingdom
Racehorses trained in the United Kingdom
Thoroughbred family 3-o
Epsom Oaks winners

Carrozza


Delta II was a rocket used to launch various projects into space. The Delta series of rockets were first designed and made by McDonnell Douglas. This company joined with Boeing in 1997. Delta II rockets had been made since 2006 by United Launch Alliance, which is a joint company owned by Boeing and Lockheed Martin to supply launch rockets to the US government. Boeing Launch Services supplied Delta II rockets to private companies.

The Delta II rockets were based on the Thor rockets built in the 1950's. These were used to carry Inter Continental Ballistic Missiles. The first Thor was launched on January 26, 1957. The Delta II rocket was first launched on 14 February 1989. The rocket was developed after the explosion of the  in 1986. The US Air Force needed another way to launch its GPS satellites. As of 2018, there had been 156 Delta II launches from both Cape Canaveral Air Force Station and the Vandenberg Air Force Base. Only two launches were unsuccessful. On 5 August 1995, a rocket motor failure meant the Koreasat 1 was put into a lower orbit. On 17 January 1997, Delta 241 carrying the GPS IIR-1 exploded 13 seconds after taking off.

The last time the Delta II took off on 15 September 2018, when she carried the ICESat-2 satellite.

References

Related pages
 Delta IV

Rockets

Delta II


The term CAD/CAM is a shortening of Computer-Aided Design (CAD) and Computer-Aided Manufacture (CAM). The term CAD/NC (Numerical Control) is equivalent in some industries. Most CAD/CAM software was developed for product development and to design and manufacture of components and molds. They are also increasingly used by architects.  CAD/CAM software uses CAD drawing tools to describe geometries used by the CAM portion of the program to define a toolpath that will direct the motion of a machine tool to machine the exact shape that was drawn.

Examples of CAD/CAM software are SolidWorks, INVENTOR, CATiA  and AutoCAD. Furthermore, examples of CAM software are SolidCAM and CAMWorks.

3D CAD/CAM software provides the ability to control CNC machinery from 2.5 axis, 3 axis and multi axis CNC machines.

Expert CAD/CAM systems were developed around 1988.

References

Software
Design
Manufacturing

CAD/CAM


Vakkeel Vasudev () is a 1993 Indian Malayalam film, directed by P. G. Vishwambharan, starring Jagadish, Jayaram and Sunitha in the lead roles.

Plot
The movie deals with the consequences of alcoholism in the lives of two individuals belonging to two different poles of the society. The movie starts with the typical story of a common man. His name is Thankappan (Krishnankutty Nair) a lineman employed with the Electricity Board. His family consists of his wife and two daughters, Jayasree & Sreedevi . He is very fond of having booze sessions after his work time which is encouraged by his wife. Then the story shifts to the office of an acclaimed lawyer named Vasudev. He mainly deals with litigations related to motor accident insurances, he takes up latter cases and obtains a lion's share of the insurance claim as his fee.

Next character is a rich bachelor named, Vishnu (Jayaram), he comes from the United States to his home in Kerala. Thomaskutty (Jagathy Sreekumar), an aid of Vishnu at Kerala is his main accomplice. Vishnu, accompanied by Thomas are frequent visitors to numerous bars and drinks excessively each day. On an ill-fated night, an inebriated Vishnu rams his car on a drunk Thankappan, which kills the latter. They hide the car and Vishnu being guilty conscious of his reckless act decides to financially assist Thankappan's family. The rest of the story revolves around twists revealing the truth behind the accident. Both Vishnu and Vasudev have a romantic interest on Thankappan's elder daughter Sreedevi. While Sreedevi reciprocates Vishnu's feelings.

After some humorous instances Sub Inspector Jabbar (Mamukoya) arrests Vishnu and Thomas. Finally Vasudev understands the innocence of Vishnu, as it is revealed that, another car rammed on Thankappan after Vishnu's hit. The ownership of the car is in Vasudev's name which startles Vishnu. Later it is known that, the car was sold to Stephen (Riza Bava)by Vasudev, which proves Stephen is the main culprit.

Cast
 Jagadish as Advocate Vasudev
 Jayaram as Vishnu
 Sunitha as Sreedevi
 Jagathy Sreekumar as Thomaskutty
 KPAC Lalitha as Bhavani
 Geetha Vijayan as Shobha
 Mala Aravindan as Narayanan
 Mamukkoya	as SI Jabbar
 Bobby Kottarakkara as Lambodharan
 Krishnankutty Nair as Current Thankappan
 Harishree Ashokan as Vasu
 Rizabawa as Stephen d'Souza
 T. P. Madhavan as Mathai
 Kunchan
 Thodupuzha Vasanthy as Janu
 Baiju as Lalu

Box office
The film was a commercial success.

References

External links

1993 films
1990s Malayalam-language films
Films directed by P. G. Viswambharan
Films scored by Mohan Sithara

Vakkeel Vasudev


Brooke Harman-Walker is an American-born Australian actress.

Biography
Born in Orange County, California and moving to Brisbane, Queensland as a young child, her first television role was at age eleven on the children's television series The Wayne Manifesto. She has since guest starred on a number of television programs including Home and Away, All Saints, White Collar Blue, Beastmaster, Flipper, The Sleepover Club, and appeared in the 2003 film Ned Kelly. Harman played the feature role of Silvy Lewis in the Paramount motion picture Till Human Voices Wake Us with Guy Pearce and Helena Bonham Carter.  Brooke also starred in the children's television program Pirate Islands, and became a permanent castmember of The Secret Life of Us in the year before the show's cancellation. She played the role of Kate Monk on the short-lived Australian drama headLand.

Her surname is sometimes credited as Harmon (or more rarely, Harmen).

Personal life
Brooke has been married since 2006 to Australian actor and director Jeffrey Walker. Together they have three children, sons, Boston Scott Walker (b. 24 June 2013), Ace Jackson Walker (b. 24 June 2015) and Leo Walker (b. 20 October 2018). The family resides in Brisbane, Australia.

Filmography

Film

Television

References

External links

1985 births
Living people
20th-century Australian actresses
21st-century Australian actresses
Australian child actresses
American emigrants to Australia
Australian film actresses
Australian television actresses
Actresses from Brisbane

Brooke Harman


Asher ben David was a Provençal Kabbalist born in Posquières, who flourished about the middle of the thirteenth century. He was the son (some say, grandson) of Abraham ben David of Posquières, and a pupil of his uncle Isaac the Blind.

Asher ben David is one of the earliest cabalistic writers. He was the author of Perush Shelosh Esreh Middot or (Commentary on the Thirteen Attributes of God), and his most important work, the Sefer ha-Yiḥud (The Book of Unity, an explanation of the Tetragrammaton and the sefirot), which is the first Kabbalistic treatise to be preserved integrally. He identifies, on the one hand, the ten Sefirot with the ten spheres of the philosophers, and, on the other, explains the thirteen attributes of God as derivations of the three middle Sefirot: (love, justice, mercy), which he designates as fundamental principles.

According to Gershom Sholem Asher ben David is the main transmitter of Kabbalistic doctrines to the Catalan rabbinic schools, and in particular the School of Girona, in the early thirteenth century.

References

Kabbalists
Provençal Jews

Asher ben David


Devil May Cry 3: Dante's Awakening is the third video game in the series of Devil May Cry.  It was released on the PlayStation 2 on February 5, 2005. It serves as a prequel to the first two games. It has been praised for returning the game series to its roots.

Gameplay
The gameplay has a similar playstyle to the first game in the series. It has fast-paced combat, and players fight demons using many different kinds of melee weapons and guns. Combos are pulled off by carefully moving the control stick and timing presses of the attack button.

However, new gameplay features have also been added. The biggest change is the inclusion of different fighting styles, which were also in Devil May Cry 2. These fighting styles give the player additional moves and techniques the player can use to fight. The Swordsman Style gives the player additional melee attacks, the Gunman Style gives the player additional gun attacks, the Trickster Style gives the player additional dodge maneuvers to more easily avoid enemy attacks, and the Guardian Style allows the player to guard and counter enemy attacks if the player carefully times their button presses.

The game's overall difficulty is also higher than the first two games.

Plot
The game is set 10 years before the first game. The game's main character, Dante, is in the middle of opening his private investigation firm, which he has not even named yet, before he is attacked by demons in his office. After fighting off the demons, a very large tower comes out of the ground, Temen-Ni-Gru. It is brought forth by Dante's twin brother, Vergil, and a demon-worshiping human named Arkham. Their plan is to use the tower to bring demons to earth, take Sparda's power, and to take over the world.

Sparda was a demon knight who betrayed his fellow demons so he could protect humans. After Sparda saves mankind from a demon invasion, he has a pair of twin sons with a human woman name Eva. These twins are Dante and Vergil. Each son has half an amulet given to them by their mother, who herself received them from her husband Sparda.

Dante enters the tower so he could stop Vergil and Arkham and end the demon invasion. On his way to the top, Dante fights many demons and receives new abilities and weapons from them. He also comes across other characters, including Mary, a demon-hunting human girl who wants to kill her father, Arkham, for killing her mother, and Jester, a mysterious clown who helping and attacking Dante at the same time for unknown reasons.

The first time Dante met Vergil on the tower, Vergil defeats Dante, stabs Dante with his own sword, and takes his of the amulet. Unintentionally, Dante's blood unlocks a seal on the sword and awakens his demonic powers.

As Dante chases after Vergil, he meets a large demon named Beowulf, who wants to get revenge on Sparda's betrayal of demons by killing his children. However, Dante blinds him by cutting out his other eye, so Beowulf runs away and looks for Vergil. The second time Dante and Vergil meet, Vergil kills Beowulf and acquires a new weapon to fight Dante with. Before the fight finishes, they are interrupted by Mary and Jester. It turns out that Jester was Arkham the whole time. Arkham then uses the twins' amulet and sheds blood of his own daughter, Mary, the daughter of the priestess, to break Sparda's seal. This transforms the tower and unlocks portal to the demon world. Arkham wishes to go to them demon world to take the Force Edge, Sparda's sword, to take Sparda's power and rule over a demon-infested earth.

After falling off the tower, Dante fights Mary for the right to fight Arkham. After winning the fight, Lady rewards him with her strongest weapon. Dante then climbs to the top of the tower and enters the demon world. Meanwhile, Vergil regains consciousness after passing out from his fall and immediately heads to the top of the tower, completely ignoring Mary on the way.

As Dante catches up to Arkham, Arkham takes the Force Edge. He takes the form of Sparda and then turns into a large blob monster. In the middle of the fight, Vergil joins Dante to defeat Arkham and they both take him out the demon world. After Arkham falls back into the human world, Mary disowns her own name and kills her own father. From then on, she would call herself Lady. This was the nickname Dante would give her because she refused to tell him her name.

After the fight with Arkham, Dante and Vergil have a third and final fight to take the Force Edge and both halves of the amulet. Before Dante wins the fight, the portal to the demon world begins to close. Vergil warns Dante that if he does not leave immediately, they would both be trapped in the demon world forever. Dante refuses to leave until he defeats or kills Vergil, but Vergil chooses to stay in the demon world since the it was once their father's home. Vergil then refuses Dante's help and falls down a waterfall so that Dante would return to the human world without him.

After the portal closes Dante returns to the human world, Dante meets with Lady again and gives her back her weapon. She then sees Dante crying over the loss of his brother. This is how Dante chooses the name for his investigation firm, "Devil May Cry". The two then become demon-hunting partners. While the game's closing credits are rolling on the screen, they fight the all the demons who were still on earth during the demon invasion.

After the closing credits, Dante finally opens his investigation firm with the name "Devil May Cry". In this scene, we see him wearing the same clothes that he will wear in Devil May Cry, which is set ten years later. Also in this scene, the office is shown decorated with the corpses of the demons Dante has killed throughout the game.

Also after the closing credits, after Vergil falls to the bottom of the waterfall in the demon world, Vergil runs toward his father's old enemy, Mundus. After this, the game ends.

Special Edition
An upgraded version was first released in 2006 and included the ability to play as Vergil and optional boss fights with the Jester.

The Normal Difficulty of the North American version was also lowered to match the Japanese version. The Normal Difficulty in the original North American version was actually the Hard Difficulty in the original Japanese version, but this was fixed in the Special Edition.

2005 video games
Devil May Cry
Nintendo Switch games
PlayStation 2 games
PlayStation 3 games
PlayStation 4 games
Video game prequels
Xbox 360 games
Xbox One games

Devil May Cry 3: Dante's Awakening


The Hamðismál is a poem which ends the heroic poetry of the Poetic Edda, and thereby the whole collection.

Gudrun had been the wife of the hero Sigurd, whom her brothers had killed. With Sigurd she had had the daughter Svanhild, who had married to the Goth king Ermanaric (Jörmunrekkr). Ermanaric had Svanhild trampled to death by horses, due to which Gudrun wants vengeance, and she agitates her sons (see Jonakr's sons) from a later marriage to kill Ermanaric, cf. Guðrúnarhvöt.

The poem is considered to belong to the oldest of the heroic poems, probably from the 9th century. It makes an archaic impression with its bitter and laconic language. Howling with wrath, the brothers Hamdir and Sörli ride over a misty mountain. The last lines are like carved on a runestone:

Sources and historic basis
The legend of Jörmunrek appears in the Poetic Edda as Hamðismál and Guðrúnarhvöt. It also appears in Bragi Boddason's Ragnarsdrápa, in the Völsunga saga and in Gesta Danorum.

Jordanes wrote in 551 that the Gothic king Ermanaric was upset with the attack of a subordinate king and had his wife Sunilda (i.e. Svanhild) torn to pieces by horses, and as revenge Ermanaric was pierced with spears by her brothers Ammius (Hamdir) and  Sarus (Sörli) and died from the wounds. The Annals of Quedlinburg (end of the 10th century) relates that the brothers Hemidus (Hamdir), Serila (Sörli) and Adaccar (Erp/Odoacer) had cut off the hands of Ermanarik.

References
Nationalencyklopedin
Nordisk familjebok

External links
Hamðismál in Old Norse.
 Hamðismál (Old Norse)
 Hamðismál (English)

9th-century poems
Eddic poetry
Nibelung tradition

Hamðismál


Whitley Court is a cluster of Spanish Colonial bungalows built from 1903 to 1919 just north of Hollywood Boulevard in Hollywood, Los Angeles, California.

The first structure, built in 1903, was a two-story Colonial Revival house with a round bay turret designed by Dennis & Farwell for the Whitley family.  The original house was moved to the back of the property to make room for four additional two-story residential buildings.  The buildings provided housing for those employed in the booming film industry, and its residents are rumored to have included Theda Bara in the 1920s and Sylvia Sidney in the 1930s.

In 1974, the buildings were converted to a mix of residential and office space.  During the 1992 Los Angeles riots, fires burned just 150 feet from Whitley Court, but residents protected the structures with hoses.  At the time, one of the owners said, "These buildings are important.  You can't replace a historic building.  When it burns, you lose it forever."

Whitley Court was designated a Historic Cultural Monument (HCM #448) by the Los Angeles Cultural Heritage Commission in 1988, and was listed in the National Register of Historic Places in 2004.

See also
 Los Angeles Historic-Cultural Monuments in Hollywood
 List of Registered Historic Places in Los Angeles

References

Bungalow courts
Buildings and structures in Hollywood, Los Angeles
Houses completed in 1903
Los Angeles Historic-Cultural Monuments
Houses on the National Register of Historic Places in Los Angeles
Victorian architecture in California

Whitley Court


Timothy "Tim" Pusey (born 26 August 1992) is an Australian professional darts player who plays in the Professional Darts Corporation (PDC) events.

Career

A patient care assistant by trade, Pusey has mainly played on the Dartplayers Australia (DPA) Tour. His first big exposure was qualifying for all 3 2018 World Series of Darts events in Australia and New Zealand as the number 1 ranked player in the DPA rankings. He would lose in the first round of all three events to Gary Anderson in Auckland, Michael Smith in Melbourne and to Rob Cross in Brisbane.

He would eventually win his first DPA Tour event in Mitchelton a couple of months later with a 6–4 over Robbie King. He just missed out on qualification for the 2019 PDC World Darts Championship by losing the Oceanic Masters final 3 sets to 2 to James Bailey, despite having match darts to win.

Pusey also qualified for the 2019 Melbourne Darts Masters, but lost to Michael van Gerwen in the first round.

References

External links

1992 births
Living people
Australian darts players
Professional Darts Corporation associate players
Sportspeople from Perth, Western Australia

Tim Pusey


John Rumbiak (born 1962) is a West Papuan human rights and environment activist. Born in Biak, he began English studies at Cenderawasih University (Abepura) in 1982 and worked as a coordinator and field researcher at the Rural Community Development Foundation (YPMD) in Abepura.

Joining the Institute for Human Rights Study and Advocacy now known as Elsham, the leading West Papuan human rights Non-governmental organization based in Jayapura he served as supervisor. His good English and excellent presentation skills then facilitated his role as Elsham's chairman of International Affairs travelling widely attending many international conferences informing the international community about West Papua. In February 2005, he suffered a stroke in New York, he is also fearful of returning to West Papua after a series of death threats in 2003.

References

External links
SBS news interview

1962 births
Living people
People from Biak
West Papuan people
Cenderawasih University alumni

John Rumbiak