triplets
list | passage
stringlengths 0
32.9k
| label
stringlengths 4
48
⌀ | label_id
int64 0
1k
⌀ | synonyms
list | __index_level_1__
int64 312
64.1k
⌀ | __index_level_0__
int64 0
2.4k
⌀ |
|---|---|---|---|---|---|---|
[
"Jesus",
"position held",
"prophet"
] |
Druze faith
In the Druze faith, Jesus is considered and revered as one of the seven spokesmen or prophets (natiq), defined as messengers or intermediaries between God and mankind, along with Adam, Noah, Abraham, Moses, Muhammad and Muhammad ibn Isma'il, each of them sent in different period of history to preach the message of God.
|
position held
| 59 |
[
"occupation",
"job title",
"post",
"office",
"rank"
] | null | null |
[
"Jesus",
"ethnic group",
"Jewish people"
] |
Genealogy and nativity
Jesus was Jewish, born to Mary, wife of Joseph. The Gospels of Matthew and Luke offer two accounts of his genealogy. Matthew traces Jesus' ancestry to Abraham through David. Luke traces Jesus' ancestry through Adam to God. The lists are identical between Abraham and David, but differ radically from that point. Matthew has 27 generations from David to Joseph, whereas Luke has 42, with almost no overlap between the names on the two lists. Various theories have been put forward to explain why the two genealogies are so different.Early Christianity
After Jesus' life, his followers, as described in the first chapters of the Acts of the Apostles, were all Jews either by birth or conversion, for which the biblical term "proselyte" is used, and referred to by historians as Jewish Christians. The early Gospel message was spread orally, probably in Aramaic, but almost immediately also in Greek. The New Testament's Acts of the Apostles and Epistle to the Galatians record that the first Christian community was centered in Jerusalem and its leaders included Peter, James, the brother of Jesus, and John the Apostle.After his conversion, Paul the Apostle spread the teachings of Jesus to various non-Jewish communities throughout the eastern Mediterranean region. Paul's influence on Christian thinking is said to be more significant than that of any other New Testament author. By the end of the 1st century, Christianity began to be recognized internally and externally as a separate religion from Judaism which itself was refined and developed further in the centuries after the destruction of the Second Temple.Numerous quotations in the New Testament and other Christian writings of the first centuries, indicate that early Christians generally used and revered the Hebrew Bible (the Tanakh) as religious text, mostly in the Greek (Septuagint) or Aramaic (Targum) translations.Early Christians wrote many religious works, including the ones included in the canon of the New Testament. The canonical texts, which have become the main sources used by historians to try to understand the historical Jesus and sacred texts within Christianity, were probably written between 50 and 120 AD.
|
ethnic group
| 107 |
[
"ethnicity",
"race",
"cultural group",
"people group",
"nationality"
] | null | null |
[
"Jesus",
"sibling",
"James the Just"
] |
Name
Naming conventions
A typical Jew in Jesus' time had only one name, sometimes followed by the phrase "son of [father's name]", or the individual's hometown. Thus, in the New Testament, Jesus is commonly referred to as "Jesus of Nazareth". Jesus' neighbors in Nazareth refer to him as "the carpenter, the son of Mary and brother of James and Joses and Judas and Simon", "the carpenter's son", or "Joseph's son"; In the Gospel of John, the disciple Philip refers to him as "Jesus son of Joseph from Nazareth". The English name Jesus, from Greek Iesous, is a rendering of Joshua (Hebrew Yehoshua, later Yeshua), and was not uncommon in Judea at the time of the birth of Jesus. Yeshua/Yehoshua means "Yahweh is lordly", but popular etymology linked it to the verb meaning "save" and the noun "salvation", and the Gospel of Matthew tells of an angel that appeared to Joseph instructing him "to name him Jesus, for he will save his people from their sins".Early life, family, and profession
Jesus' childhood home is identified in the Gospels of Luke and Matthew as the town of Nazareth in Galilee, where he lived with his family. Although Joseph appears in descriptions of Jesus' childhood, no mention is made of him thereafter. His other family members—his mother, Mary, his brothers James, Joses (or Joseph), Judas and Simon and his unnamed sisters—are mentioned in the Gospels and other sources. Jesus' maternal grandparents are named Joachim and Anne in the Gospel of James. The Gospel of Luke records that Mary was a relative of Elizabeth, the mother of John the Baptist. Non-biblical contemporary sources consider Jesus and John the Baptist to be second cousins through the belief that Elizabeth was the daughter of Sobe, the sister of Anne.The Gospel of Mark reports that at the beginning of his ministry, Jesus comes into conflict with his neighbors and family. Jesus' mother and brothers come to get him because people are saying that he is crazy. Jesus responds that his followers are his true family. In the Gospel of John, Jesus and his mother attend a wedding at Cana, where he performs his first miracle at her request. Later, she follows him to his crucifixion, and he expresses concern over her well-being.Jesus is called a τέκτων (tektōn) in Mark 6:3, traditionally understood as carpenter but it could cover makers of objects in various materials, including builders. The Gospels indicate that Jesus could read, paraphrase, and debate scripture, but this does not necessarily mean that he received formal scribal training.When Jesus is presented as a baby in the Temple in Jerusalem per Jewish Law, a man named Simeon says to Mary and Joseph that Jesus "shall stand as a sign of contradiction, while a sword will pierce your own soul. Then the secret thoughts of many will come to light." When Jesus, at the age of twelve, goes missing on a pilgrimage to Jerusalem, his parents find him in the temple sitting among the teachers, listening to them and asking questions, and the people are amazed at his understanding and answers; Mary scolds Jesus for going missing, to which Jesus replies that he must "be in his father's house".Early Christianity
After Jesus' life, his followers, as described in the first chapters of the Acts of the Apostles, were all Jews either by birth or conversion, for which the biblical term "proselyte" is used, and referred to by historians as Jewish Christians. The early Gospel message was spread orally, probably in Aramaic, but almost immediately also in Greek. The New Testament's Acts of the Apostles and Epistle to the Galatians record that the first Christian community was centered in Jerusalem and its leaders included Peter, James, the brother of Jesus, and John the Apostle.After his conversion, Paul the Apostle spread the teachings of Jesus to various non-Jewish communities throughout the eastern Mediterranean region. Paul's influence on Christian thinking is said to be more significant than that of any other New Testament author. By the end of the 1st century, Christianity began to be recognized internally and externally as a separate religion from Judaism which itself was refined and developed further in the centuries after the destruction of the Second Temple.Numerous quotations in the New Testament and other Christian writings of the first centuries, indicate that early Christians generally used and revered the Hebrew Bible (the Tanakh) as religious text, mostly in the Greek (Septuagint) or Aramaic (Targum) translations.Early Christians wrote many religious works, including the ones included in the canon of the New Testament. The canonical texts, which have become the main sources used by historians to try to understand the historical Jesus and sacred texts within Christianity, were probably written between 50 and 120 AD.
|
sibling
| 37 |
[
"brother or sister",
"kin"
] | null | null |
[
"Jesus",
"father",
"Joseph"
] |
Name
Naming conventions
A typical Jew in Jesus' time had only one name, sometimes followed by the phrase "son of [father's name]", or the individual's hometown. Thus, in the New Testament, Jesus is commonly referred to as "Jesus of Nazareth". Jesus' neighbors in Nazareth refer to him as "the carpenter, the son of Mary and brother of James and Joses and Judas and Simon", "the carpenter's son", or "Joseph's son"; In the Gospel of John, the disciple Philip refers to him as "Jesus son of Joseph from Nazareth". The English name Jesus, from Greek Iesous, is a rendering of Joshua (Hebrew Yehoshua, later Yeshua), and was not uncommon in Judea at the time of the birth of Jesus. Yeshua/Yehoshua means "Yahweh is lordly", but popular etymology linked it to the verb meaning "save" and the noun "salvation", and the Gospel of Matthew tells of an angel that appeared to Joseph instructing him "to name him Jesus, for he will save his people from their sins".Historicity of events
Nearly all historical scholars agree that Jesus was a real person who historically existed. Scholars have reached a limited consensus on the basics of Jesus' life.Family
Many scholars agree that Joseph, Jesus' father, died before Jesus began his ministry. Joseph is not mentioned at all in the Gospels during Jesus' ministry. Joseph's death would explain why in Mark 6:3, Jesus' neighbors refer to Jesus as the "son of Mary" (sons were usually identified by their fathers).According to Theissen and Merz, it is common for extraordinary charismatic leaders, such as Jesus, to come into conflict with their ordinary families. In Mark, Jesus' family comes to get him, fearing that he is mad (Mark 3:20–34), and this account is thought to be historical because early Christians would likely not have invented it. After Jesus' death, many members of his family joined the Christian movement. Jesus' brother James became a leader of the Jerusalem Church.Géza Vermes says that the doctrine of the virgin birth of Jesus arose from theological development rather than from historical events.
Despite the widely held view that the authors of the Synoptic Gospels drew upon each other (the so-called synoptic problem), other scholars take it as significant that the virgin birth is attested by two separate gospels, Matthew and Luke.According to E. P. Sanders, the birth narratives in the Gospel of Matthew and the Gospel of Luke are the clearest case of invention in the Gospel narratives of Jesus' life. Both accounts have Jesus born in Bethlehem, in accordance with Jewish salvation history, and both have him growing up in Nazareth. But Sanders points that the two Gospels report completely different and irreconcilable explanations for how that happened. Luke's account of a census in which everyone returned to their ancestral cities is not plausible. Matthew's account is more plausible, but the story reads as though it was invented to identify Jesus as like a new Moses, and the historian Josephus reports Herod the Great's brutality without ever mentioning that he massacred little boys. The contradictions between the two Gospels were probably apparent to the early Christians already, since attempts to harmonize the two narratives are already present in the earlier apocryphal infancy gospels (the Infancy Gospel of Thomas and the Gospel of James), which are dated to the 2nd century CE.Sanders says that the genealogies of Jesus are based not on historical information but on the authors' desire to show that Jesus was the universal Jewish savior. In any event, once the doctrine of the virgin birth of Jesus became established, that tradition superseded the earlier tradition that he was descended from David through Joseph. The Gospel of Luke reports that Jesus was a blood relative of John the Baptist, but scholars generally consider this connection to be invented.Jewish
Judaism rejects the idea of Jesus (or any future Jewish messiah) being God, or a mediator to God, or part of a Trinity. It holds that Jesus is not the messiah, arguing that he neither fulfilled the Messianic prophecies in the Tanakh nor embodied the personal qualifications of the Messiah. Jews argue that Jesus did not fulfill prophesies to build the Third Temple, gather Jews back to Israel, bring world peace, and unite humanity under the God of Israel. Furthermore, according to Jewish tradition, there were no prophets after Malachi, who delivered his prophesies in the 5th century BC.Judaic criticism of Jesus is long-standing, and includes a range of stories in the Talmud, written and compiled from the 3rd to the 5th century AD. In one such story, Yeshu HaNozri ("Jesus the Nazarene"), a lewd apostate, is executed by the Jewish high court for spreading idolatry and practicing magic. According to some, the form Yeshu is an acronym which in Hebrew reads: "may his name and memory be blotted out." The majority of contemporary scholars consider that this material provides no information on the historical Jesus. The Mishneh Torah, a late 12th-century work of Jewish law written by Moses Maimonides, states that Jesus is a "stumbling block" who makes "the majority of the world to err and serve a god other than the Lord".Medieval Hebrew literature contains the anecdotal "Episode of Jesus" (known also as Toledot Yeshu), in which Jesus is described as being the son of Joseph, the son of Pandera (see: Episode of Jesus). The account portrays Jesus as an impostor.
|
father
| 57 |
[
"dad",
"daddy",
"papa",
"pop",
"sire"
] | null | null |
[
"Jesus",
"participant in",
"Last Supper"
] |
Public ministry
The Synoptics depict two distinct geographical settings in Jesus' ministry. The first takes place north of Judea, in Galilee, where Jesus conducts a successful ministry, and the second shows Jesus rejected and killed when he travels to Jerusalem. Often referred to as "rabbi", Jesus preaches his message orally. Notably, Jesus forbids those who recognize him as the messiah to speak of it, including people he heals and demons he exorcises (see Messianic Secret).John depicts Jesus' ministry as largely taking place in and around Jerusalem, rather than in Galilee; and Jesus' divine identity is openly proclaimed and immediately recognized.Scholars divide the ministry of Jesus into several stages. The Galilean ministry begins when Jesus returns to Galilee from the Judaean Desert after rebuffing the temptation of Satan. Jesus preaches around Galilee, and in Matthew 4:18–20, his first disciples, who will eventually form the core of the early Church, encounter him and begin to travel with him. This period includes the Sermon on the Mount, one of Jesus' major discourses, as well as the calming of the storm, the feeding of the 5,000, walking on water and a number of other miracles and parables. It ends with the Confession of Peter and the Transfiguration.As Jesus travels towards Jerusalem, in the Perean ministry, he returns to the area where he was baptized, about a third of the way down from the Sea of Galilee along the Jordan River. The final ministry in Jerusalem begins with Jesus' triumphal entry into the city on Palm Sunday. In the Synoptic Gospels, during that week Jesus drives the money changers from the Second Temple and Judas bargains to betray him. This period culminates in the Last Supper and the Farewell Discourse.Disciples and followers
Near the beginning of his ministry, Jesus appoints twelve apostles. In Matthew and Mark, despite Jesus only briefly requesting that they join him, Jesus' first four apostles, who were fishermen, are described as immediately consenting, and abandoning their nets and boats to do so. In John, Jesus' first two apostles were disciples of John the Baptist. The Baptist sees Jesus and calls him the Lamb of God; the two hear this and follow Jesus. In addition to the Twelve Apostles, the opening of the passage of the Sermon on the Plain identifies a much larger group of people as disciples. Also, in Luke 10:1–16 Jesus sends 70 or 72 of his followers in pairs to prepare towns for his prospective visit. They are instructed to accept hospitality, heal the sick, and spread the word that the Kingdom of God is coming.In Mark, the disciples are notably obtuse. They fail to understand Jesus' miracles, his parables, or what "rising from the dead" means. When Jesus is later arrested, they desert him.
|
participant in
| 50 |
[
"engaged in",
"involved in",
"took part in",
"played a role in",
"contributed to"
] | null | null |
[
"Jesus",
"present in work",
"New Testament"
] |
Authorship, date, reliability
The canonical gospels are four accounts, each by a different author. The authors of the Gospels are all anonymous, attributed by tradition to the four evangelists, each with close ties to Jesus: Mark by John Mark, an associate of Peter; Matthew by one of Jesus' disciples; Luke by a companion of Paul mentioned in a few epistles; and John by another of Jesus' disciples, the "beloved disciple".According to the Marcan priority, the first to be written was the Gospel of Mark (written AD 60–75), followed by the Gospel of Matthew (AD 65–85), the Gospel of Luke (AD 65–95), and the Gospel of John (AD 75–100). Most scholars agree that the authors of Matthew and Luke used Mark as a source for their gospels. Since Matthew and Luke also share some content not found in Mark, many scholars assume that they used another source (commonly called the "Q source") in addition to Mark.One important aspect of the study of the Gospels is the literary genre under which they fall. Genre "is a key convention guiding both the composition and the interpretation of writings". Whether the gospel authors set out to write novels, myths, histories, or biographies has a tremendous impact on how they ought to be interpreted. Some recent studies suggest that the genre of the Gospels ought to be situated within the realm of ancient biography. Although not without critics, the position that the Gospels are a type of ancient biography is the consensus among scholars today.Concerning the accuracy of the accounts, viewpoints run the gamut from considering them inerrant descriptions of Jesus' life, to doubting whether they are historically reliable on a number of points, to considering them to provide very little historical information about his life beyond the basics. According to a broad scholarly consensus, the Synoptic Gospels (the first three—Matthew, Mark, and Luke) are the most reliable sources of information about Jesus.Comparative structure and content
Matthew, Mark, and Luke are known as the Synoptic Gospels, from the Greek σύν (syn "together") and ὄψις (opsis "view"), because they are similar in content, narrative arrangement, language and paragraph structure, and one can easily set them next to each other and synoptically compare what is in them. Scholars generally agree that it is impossible to find any direct literary relationship between the Synoptic Gospels and the Gospel of John. While the flow of many events (e.g., Jesus' baptism, transfiguration, crucifixion and interactions with his apostles) are shared among the Synoptic Gospels, incidents such as the transfiguration and Jesus' exorcizing demons do not appear in John, which also differs on other matters, such as the Cleansing of the Temple.The Synoptics emphasize different aspects of Jesus. In Mark, Jesus is the Son of God whose mighty works demonstrate the presence of God's Kingdom. He is a tireless wonder worker, the servant of both God and man. This short gospel records few of Jesus' words or teachings. The Gospel of Matthew emphasizes that Jesus is the fulfillment of God's will as revealed in the Old Testament, and the Lord of the Church. He is the "Son of David", a "king", and the messiah. Luke presents Jesus as the divine-human savior who shows compassion to the needy. He is the friend of sinners and outcasts, come to seek and save the lost. This gospel includes well-known parables, such as the Good Samaritan and the Prodigal Son.The prologue to the Gospel of John identifies Jesus as an incarnation of the divine Word (Logos). As the Word, Jesus was eternally present with God, active in all creation, and the source of humanity's moral and spiritual nature. Jesus is not only greater than any past human prophet but greater than any prophet could be. He not only speaks God's Word; he is God's Word. In the Gospel of John, Jesus reveals his divine role publicly. Here he is the Bread of Life, the Light of the World, the True Vine and more.In general, the authors of the New Testament showed little interest in an absolute chronology of Jesus or in synchronizing the episodes of his life with the secular history of the age. As stated in John 21:25, the Gospels do not claim to provide an exhaustive list of the events in Jesus' life. The accounts were primarily written as theological documents in the context of early Christianity, with timelines as a secondary consideration. In this respect, it is noteworthy that the Gospels devote about one third of their text to the last week of Jesus' life in Jerusalem, referred to as the Passion. The Gospels do not provide enough details to satisfy the demands of modern historians regarding exact dates, but it is possible to draw from them a general picture of Jesus' life story.In Matthew, Joseph is troubled because Mary, his betrothed, is pregnant, but in the first of Joseph's four dreams an angel assures him not to be afraid to take Mary as his wife, because her child was conceived by the Holy Spirit. In Matthew 2:1–12, wise men or Magi from the East bring gifts to the young Jesus as the King of the Jews. They find him in a house in Bethlehem. Matthew focuses on an event after the Luke Nativity where Jesus was an infant. In Matthew Herod the Great hears of Jesus' birth and, wanting him killed, orders the murders of male infants in Bethlehem under age of 2. But an angel warns Joseph in his second dream, and the family flees to Egypt—later to return and settle in Nazareth.In Luke 1:31–38, Mary learns from the angel Gabriel that she will conceive and bear a child called Jesus through the action of the Holy Spirit. When Mary is due to give birth, she and Joseph travel from Nazareth to Joseph's ancestral home in Bethlehem to register in the census ordered by Caesar Augustus. While there Mary gives birth to Jesus, and as they have found no room in the inn, she places the newborn in a manger. An angel announces the birth to a group of shepherds, who go to Bethlehem to see Jesus, and subsequently spread the news abroad. Luke 2:21 tells how Joseph and Mary have their baby circumcised on the eighth day after birth, and name him Jesus, as Gabriel had commanded Mary. After the presentation of Jesus at the Temple, Joseph, Mary and Jesus return to Nazareth.Early life, family, and profession
Jesus' childhood home is identified in the Gospels of Luke and Matthew as the town of Nazareth in Galilee, where he lived with his family. Although Joseph appears in descriptions of Jesus' childhood, no mention is made of him thereafter. His other family members—his mother, Mary, his brothers James, Joses (or Joseph), Judas and Simon and his unnamed sisters—are mentioned in the Gospels and other sources. Jesus' maternal grandparents are named Joachim and Anne in the Gospel of James. The Gospel of Luke records that Mary was a relative of Elizabeth, the mother of John the Baptist. Non-biblical contemporary sources consider Jesus and John the Baptist to be second cousins through the belief that Elizabeth was the daughter of Sobe, the sister of Anne.The Gospel of Mark reports that at the beginning of his ministry, Jesus comes into conflict with his neighbors and family. Jesus' mother and brothers come to get him because people are saying that he is crazy. Jesus responds that his followers are his true family. In the Gospel of John, Jesus and his mother attend a wedding at Cana, where he performs his first miracle at her request. Later, she follows him to his crucifixion, and he expresses concern over her well-being.Jesus is called a τέκτων (tektōn) in Mark 6:3, traditionally understood as carpenter but it could cover makers of objects in various materials, including builders. The Gospels indicate that Jesus could read, paraphrase, and debate scripture, but this does not necessarily mean that he received formal scribal training.When Jesus is presented as a baby in the Temple in Jerusalem per Jewish Law, a man named Simeon says to Mary and Joseph that Jesus "shall stand as a sign of contradiction, while a sword will pierce your own soul. Then the secret thoughts of many will come to light." When Jesus, at the age of twelve, goes missing on a pilgrimage to Jerusalem, his parents find him in the temple sitting among the teachers, listening to them and asking questions, and the people are amazed at his understanding and answers; Mary scolds Jesus for going missing, to which Jesus replies that he must "be in his father's house".Resurrection and ascension
The Gospels do not describe the moment of the resurrection of Jesus. They describe the discovery of his empty tomb and several appearances of Jesus, with distinct differences in each narrative.In the four Gospels, Mary Magdalene goes to the tomb on Sunday morning, alone or with one or several other women. The tomb is empty, with the stone rolled away, and there are one or two angels, depending on the accounts. In the Synoptics, the women are told that Jesus is not here and that he is risen. In Mark and Matthew, the angel also instructs them to tell the disciples to meet Jesus in Galilee. In Luke, Peter visits the tomb after he is told it is empty. In John, he goes there with the beloved disciple. Matthew mentions Roman guards at the tomb, who report to the priests of Jerusalem what happened. The priests bribe them to say that the disciples stole Jesus' body during the night.The four Gospels then describe various appearances of Jesus in his resurrected body. Jesus first reveals himself to Mary Magdalene in Mark 16:9 and John 20:14-17, along with "the other Mary" in Matthew 28:9, while in Luke the first reported appearance is to two disciples heading to Emmaus. Jesus then reveals himself to the eleven disciples, in Jerusalem or in Galilee. In Luke 24:36-43, he eats and shows them his tangible wounds to prove that he is not a spirit. He also shows them to Thomas to end his doubts, in John 20:24-29. In the Synoptics, Jesus commissions the disciples to spread the gospel message to all nations, while in John 21, he tells Peter to take care of his sheep.Jesus' ascension into Heaven is described in Luke 24:50–53, Acts 1:1–11 and mentioned in 1 Timothy 3:16. In the Acts of the Apostles, forty days after the Resurrection, as the disciples look on, "he was lifted up, and a cloud took him out of their sight". 1 Peter 3:22 states that Jesus has "gone into heaven and is at the right hand of God".The Acts of the Apostles describes several appearances of Jesus after his Ascension. In Acts 7:55, Stephen gazes into heaven and sees "Jesus standing at the right hand of God" just before his death. On the road to Damascus, the Apostle Paul is converted to Christianity after seeing a blinding light and hearing a voice saying, "I am Jesus, whom you are persecuting." In Acts 9:10–18, Jesus instructs Ananias of Damascus in a vision to heal Paul. The Book of Revelation includes a revelation from Jesus concerning the last days of Earth.Early Christianity
After Jesus' life, his followers, as described in the first chapters of the Acts of the Apostles, were all Jews either by birth or conversion, for which the biblical term "proselyte" is used, and referred to by historians as Jewish Christians. The early Gospel message was spread orally, probably in Aramaic, but almost immediately also in Greek. The New Testament's Acts of the Apostles and Epistle to the Galatians record that the first Christian community was centered in Jerusalem and its leaders included Peter, James, the brother of Jesus, and John the Apostle.After his conversion, Paul the Apostle spread the teachings of Jesus to various non-Jewish communities throughout the eastern Mediterranean region. Paul's influence on Christian thinking is said to be more significant than that of any other New Testament author. By the end of the 1st century, Christianity began to be recognized internally and externally as a separate religion from Judaism which itself was refined and developed further in the centuries after the destruction of the Second Temple.Numerous quotations in the New Testament and other Christian writings of the first centuries, indicate that early Christians generally used and revered the Hebrew Bible (the Tanakh) as religious text, mostly in the Greek (Septuagint) or Aramaic (Targum) translations.Early Christians wrote many religious works, including the ones included in the canon of the New Testament. The canonical texts, which have become the main sources used by historians to try to understand the historical Jesus and sacred texts within Christianity, were probably written between 50 and 120 AD.
|
present in work
| 69 |
[
"featured in work",
"appears in work",
"mentioned in work",
"depicted in work",
"portrayed in work"
] | null | null |
[
"Jesus",
"relative",
"Abraham"
] |
Genealogy and nativity
Jesus was Jewish, born to Mary, wife of Joseph. The Gospels of Matthew and Luke offer two accounts of his genealogy. Matthew traces Jesus' ancestry to Abraham through David. Luke traces Jesus' ancestry through Adam to God. The lists are identical between Abraham and David, but differ radically from that point. Matthew has 27 generations from David to Joseph, whereas Luke has 42, with almost no overlap between the names on the two lists. Various theories have been put forward to explain why the two genealogies are so different.
|
relative
| 66 |
[
"kin",
"family member",
"kinsman",
"kinswoman",
"relation by marriage"
] | null | null |
[
"Jesus",
"relative",
"David"
] |
Genealogy and nativity
Jesus was Jewish, born to Mary, wife of Joseph. The Gospels of Matthew and Luke offer two accounts of his genealogy. Matthew traces Jesus' ancestry to Abraham through David. Luke traces Jesus' ancestry through Adam to God. The lists are identical between Abraham and David, but differ radically from that point. Matthew has 27 generations from David to Joseph, whereas Luke has 42, with almost no overlap between the names on the two lists. Various theories have been put forward to explain why the two genealogies are so different.Matthew and Luke each describe Jesus' birth, especially that Jesus was born to a virgin named Mary in Bethlehem in fulfillment of prophecy. Luke's account emphasizes events before the birth of Jesus and centers on Mary, while Matthew's mostly covers those after the birth and centers on Joseph. Both accounts state that Jesus was born to Joseph and Mary, his betrothed, in Bethlehem, and both support the doctrine of the virgin birth of Jesus, according to which Jesus was miraculously conceived by the Holy Spirit in Mary's womb when she was still a virgin. At the same time, there is evidence, at least in the Lukan Acts of the Apostles, that Jesus was thought to have had, like many figures in antiquity, a dual paternity, since there it is stated he descended from the seed or loins of David. By taking him as his own, Joseph will give him the necessary Davidic descent.
|
relative
| 66 |
[
"kin",
"family member",
"kinsman",
"kinswoman",
"relation by marriage"
] | null | null |
[
"Jesus",
"manner of death",
"capital punishment"
] |
Jesus (c. 4 BC – AD 30 or 33), also referred to as Jesus Christ or Jesus of Nazareth (among other names and titles), was a first-century Jewish preacher and religious leader. He is the central figure of Christianity, the world's largest religion. Most Christians believe he is the incarnation of God the Son and the awaited Messiah (the Christ) prophesied in the Hebrew Bible.
Virtually all modern scholars of antiquity agree that Jesus existed historically. Accounts of Jesus' life are contained in the Gospels, especially the four canonical Gospels in the New Testament. Academic research has yielded uncertainty on the historical reliability of the Gospels and how closely they reflect the historical Jesus. Jesus was a Galilean Jew who was circumcised, was baptized by John the Baptist, began his own ministry, and was often referred to as "rabbi". Jesus debated with fellow Jews on how to best follow God, engaged in healings, taught in parables, and gathered followers. He was arrested in Jerusalem and tried by the Jewish authorities, turned over to the Roman government, and crucified on the order of Pontius Pilate, the Roman prefect of Judea. After his death, his followers believed he rose from the dead, and the community they formed eventually became the early Christian Church. Accounts of his teachings and life were initially conserved by oral transmission, which was the source of the written Gospels.Christian theology includes the beliefs that Jesus was conceived by the Holy Spirit, was born of a virgin named Mary, performed miracles, founded the Christian Church, died by crucifixion as a sacrifice to achieve atonement for sin, rose from the dead, and ascended into Heaven, from where he will return. Commonly, Christians believe Jesus enables people to be reconciled to God. The Nicene Creed asserts that Jesus will judge the living and the dead, either before or after their bodily resurrection, an event tied to the Second Coming of Jesus in Christian eschatology. The great majority of Christians worship Jesus as the incarnation of God the Son, the second of three persons of the Trinity. The birth of Jesus is celebrated annually on 25 December as Christmas. His crucifixion is honored on Good Friday and his resurrection on Easter Sunday. The world's most widely used calendar era—in which the current year is AD 2023 (or 2023 CE)—is based on the approximate birthdate of Jesus.Jesus is also revered in the Baha'i faith, the Druze faith, Islam and Manichaeism. In Islam, Jesus (often referred to by his Quranic name ʿĪsā) is considered the penultimate prophet of God and the messiah, who will return before the Day of Judgement. Muslims believe Jesus was born of the virgin Mary but was neither God nor a son of God. Most Muslims do not believe that he was killed or crucified but that God raised him into Heaven while he was still alive. In contrast, Judaism rejects the belief that Jesus was the awaited messiah, arguing that he did not fulfill messianic prophecies, was not lawfully anointed and was neither divine nor resurrected.Chronology
Jesus was a Galilean Jew, born around the beginning of the 1st century, who died in 30 or 33 AD in Judea. The general scholarly consensus is that Jesus was a contemporary of John the Baptist and was crucified as ordered by the Roman governor Pontius Pilate, who held office from 26 to 36 AD.The Gospels offer several indications concerning the year of Jesus' birth. Matthew 2:1 associates the birth of Jesus with the reign of Herod the Great, who died around 4 BC, and Luke 1:5 mentions that Herod was on the throne shortly before the birth of Jesus, although this gospel also associates the birth with the Census of Quirinius which took place ten years later. Luke 3:23 states that Jesus was "about thirty years old" at the start of his ministry, which according to Acts 10:37–38 was preceded by John the Baptist's ministry, which was recorded in Luke 3:1–2 to have begun in the 15th year of Tiberius's reign (28 or 29 AD). By collating the gospel accounts with historical data and using various other methods, most scholars arrive at a date of birth for Jesus between 6 and 4 BC, but some propose estimates that include a wider range.The date range for Jesus' ministry has been estimated using several different approaches. One of these applies the reference in Luke 3:1–2, Acts 10:37–38, and the dates of Tiberius's reign, which are well known, to give a date of around 28–29 AD for the start of Jesus' ministry. Another approach estimates a date around 27–29 AD by using the statement about the temple in John 2:13–20, which asserts that the temple in Jerusalem was in its 46th year of construction at the start of Jesus' ministry, together with Josephus's statement that the temple's reconstruction was started by Herod the Great in the 18th year of his reign. A further method uses the date of the death of John the Baptist and the marriage of Herod Antipas to Herodias, based on the writings of Josephus, and correlates it with Matthew 14:4 and Mark 6:18. Given that most scholars date the marriage of Herod and Herodias as AD 28–35, this yields a date about 28–29 AD.A number of approaches have been used to estimate the year of the crucifixion of Jesus. Most scholars agree that he died in 30 or 33 AD. The Gospels state that the event occurred during the prefecture of Pilate, the Roman governor of Judea from 26 to 36 AD. The date for the conversion of Paul (estimated to be 33–36 AD) acts as an upper bound for the date of Crucifixion. The dates for Paul's conversion and ministry can be determined by analyzing the Pauline epistles and the Acts of the Apostles. Astronomers have tried to estimate the precise date of the Crucifixion by analyzing lunar motion and calculating historic dates of Passover, a festival based on the lunisolar Hebrew calendar. The most widely accepted dates derived from this method are 7 April 30 AD, and 3 April 33 AD (both Julian).
|
manner of death
| 44 |
[
"cause of death",
"mode of death",
"method of death",
"way of dying",
"circumstances of death"
] | null | null |
[
"Jesus",
"occupation",
"carpenter"
] |
Early life, family, and profession
Jesus' childhood home is identified in the Gospels of Luke and Matthew as the town of Nazareth in Galilee, where he lived with his family. Although Joseph appears in descriptions of Jesus' childhood, no mention is made of him thereafter. His other family members—his mother, Mary, his brothers James, Joses (or Joseph), Judas and Simon and his unnamed sisters—are mentioned in the Gospels and other sources. Jesus' maternal grandparents are named Joachim and Anne in the Gospel of James. The Gospel of Luke records that Mary was a relative of Elizabeth, the mother of John the Baptist. Non-biblical contemporary sources consider Jesus and John the Baptist to be second cousins through the belief that Elizabeth was the daughter of Sobe, the sister of Anne.The Gospel of Mark reports that at the beginning of his ministry, Jesus comes into conflict with his neighbors and family. Jesus' mother and brothers come to get him because people are saying that he is crazy. Jesus responds that his followers are his true family. In the Gospel of John, Jesus and his mother attend a wedding at Cana, where he performs his first miracle at her request. Later, she follows him to his crucifixion, and he expresses concern over her well-being.Jesus is called a τέκτων (tektōn) in Mark 6:3, traditionally understood as carpenter but it could cover makers of objects in various materials, including builders. The Gospels indicate that Jesus could read, paraphrase, and debate scripture, but this does not necessarily mean that he received formal scribal training.When Jesus is presented as a baby in the Temple in Jerusalem per Jewish Law, a man named Simeon says to Mary and Joseph that Jesus "shall stand as a sign of contradiction, while a sword will pierce your own soul. Then the secret thoughts of many will come to light." When Jesus, at the age of twelve, goes missing on a pilgrimage to Jerusalem, his parents find him in the temple sitting among the teachers, listening to them and asking questions, and the people are amazed at his understanding and answers; Mary scolds Jesus for going missing, to which Jesus replies that he must "be in his father's house".
|
occupation
| 48 |
[
"job",
"profession",
"career",
"vocation",
"employment"
] | null | null |
[
"Jesus",
"instance of",
"deity"
] |
Comparative structure and content
Matthew, Mark, and Luke are known as the Synoptic Gospels, from the Greek σύν (syn "together") and ὄψις (opsis "view"), because they are similar in content, narrative arrangement, language and paragraph structure, and one can easily set them next to each other and synoptically compare what is in them. Scholars generally agree that it is impossible to find any direct literary relationship between the Synoptic Gospels and the Gospel of John. While the flow of many events (e.g., Jesus' baptism, transfiguration, crucifixion and interactions with his apostles) are shared among the Synoptic Gospels, incidents such as the transfiguration and Jesus' exorcizing demons do not appear in John, which also differs on other matters, such as the Cleansing of the Temple.The Synoptics emphasize different aspects of Jesus. In Mark, Jesus is the Son of God whose mighty works demonstrate the presence of God's Kingdom. He is a tireless wonder worker, the servant of both God and man. This short gospel records few of Jesus' words or teachings. The Gospel of Matthew emphasizes that Jesus is the fulfillment of God's will as revealed in the Old Testament, and the Lord of the Church. He is the "Son of David", a "king", and the messiah. Luke presents Jesus as the divine-human savior who shows compassion to the needy. He is the friend of sinners and outcasts, come to seek and save the lost. This gospel includes well-known parables, such as the Good Samaritan and the Prodigal Son.The prologue to the Gospel of John identifies Jesus as an incarnation of the divine Word (Logos). As the Word, Jesus was eternally present with God, active in all creation, and the source of humanity's moral and spiritual nature. Jesus is not only greater than any past human prophet but greater than any prophet could be. He not only speaks God's Word; he is God's Word. In the Gospel of John, Jesus reveals his divine role publicly. Here he is the Bread of Life, the Light of the World, the True Vine and more.In general, the authors of the New Testament showed little interest in an absolute chronology of Jesus or in synchronizing the episodes of his life with the secular history of the age. As stated in John 21:25, the Gospels do not claim to provide an exhaustive list of the events in Jesus' life. The accounts were primarily written as theological documents in the context of early Christianity, with timelines as a secondary consideration. In this respect, it is noteworthy that the Gospels devote about one third of their text to the last week of Jesus' life in Jerusalem, referred to as the Passion. The Gospels do not provide enough details to satisfy the demands of modern historians regarding exact dates, but it is possible to draw from them a general picture of Jesus' life story.
|
instance of
| 5 |
[
"type of",
"example of",
"manifestation of",
"representation of"
] | null | null |
[
"Jesus",
"religion or worldview",
"Judaism"
] |
Language, ethnicity, and appearance
Jesus grew up in Galilee and much of his ministry took place there. The languages spoken in Galilee and Judea during the 1st century AD include Jewish Palestinian Aramaic, Hebrew, and Greek, with Aramaic being predominant. There is substantial consensus that Jesus gave most of his teachings in Aramaic in the Galilean dialect.Modern scholars agree that Jesus was a Jew of 1st-century Palestine. Ioudaios in New Testament Greek is a term which in the contemporary context may refer to religion (Second Temple Judaism), ethnicity (of Judea), or both. In a review of the state of modern scholarship, Amy-Jill Levine writes that the entire question of ethnicity is "fraught with difficulty", and that "beyond recognizing that 'Jesus was Jewish', rarely does the scholarship address what being 'Jewish' means".The New Testament gives no description of the physical appearance of Jesus before his death—it is generally indifferent to racial appearances and does not refer to the features of the people it mentions. Jesus probably looked like a typical Jewish man of his time and place; standing around 166 cm (5 ft 5 in) tall with a thin but fit build, olive-brown skin, brown eyes and short, dark hair. He also likely had a beard that was not particularly long or heavy. His clothing may have suggested poverty consisting of a mantle (shawl) with tassels, a knee-length basic tunic and sandals.
|
religion or worldview
| 40 |
[
"faith",
"belief system",
"creed",
"philosophy",
"ideology"
] | null | null |
[
"Jesus",
"occupation",
"Messiah"
] |
Comparative structure and content
Matthew, Mark, and Luke are known as the Synoptic Gospels, from the Greek σύν (syn "together") and ὄψις (opsis "view"), because they are similar in content, narrative arrangement, language and paragraph structure, and one can easily set them next to each other and synoptically compare what is in them. Scholars generally agree that it is impossible to find any direct literary relationship between the Synoptic Gospels and the Gospel of John. While the flow of many events (e.g., Jesus' baptism, transfiguration, crucifixion and interactions with his apostles) are shared among the Synoptic Gospels, incidents such as the transfiguration and Jesus' exorcizing demons do not appear in John, which also differs on other matters, such as the Cleansing of the Temple.The Synoptics emphasize different aspects of Jesus. In Mark, Jesus is the Son of God whose mighty works demonstrate the presence of God's Kingdom. He is a tireless wonder worker, the servant of both God and man. This short gospel records few of Jesus' words or teachings. The Gospel of Matthew emphasizes that Jesus is the fulfillment of God's will as revealed in the Old Testament, and the Lord of the Church. He is the "Son of David", a "king", and the messiah. Luke presents Jesus as the divine-human savior who shows compassion to the needy. He is the friend of sinners and outcasts, come to seek and save the lost. This gospel includes well-known parables, such as the Good Samaritan and the Prodigal Son.The prologue to the Gospel of John identifies Jesus as an incarnation of the divine Word (Logos). As the Word, Jesus was eternally present with God, active in all creation, and the source of humanity's moral and spiritual nature. Jesus is not only greater than any past human prophet but greater than any prophet could be. He not only speaks God's Word; he is God's Word. In the Gospel of John, Jesus reveals his divine role publicly. Here he is the Bread of Life, the Light of the World, the True Vine and more.In general, the authors of the New Testament showed little interest in an absolute chronology of Jesus or in synchronizing the episodes of his life with the secular history of the age. As stated in John 21:25, the Gospels do not claim to provide an exhaustive list of the events in Jesus' life. The accounts were primarily written as theological documents in the context of early Christianity, with timelines as a secondary consideration. In this respect, it is noteworthy that the Gospels devote about one third of their text to the last week of Jesus' life in Jerusalem, referred to as the Passion. The Gospels do not provide enough details to satisfy the demands of modern historians regarding exact dates, but it is possible to draw from them a general picture of Jesus' life story.Islam
A major figure in Islam, Jesus (often referred to by his Quranic name ʿĪsā) is considered to be a messenger of God (Allāh) and the messiah (al-Masīḥ) who was sent to guide the Children of Israel (Banī Isrāʾīl) with a new scripture, the Gospel (referred to in Islam as Injīl). Muslims regard the gospels' accounts in the New Testament as partially authentic, and believe that Jesus' original message was altered (taḥrīf) and that Muhammad came later to revive it. Belief in Jesus (and all other messengers of God) is a requirement for being a Muslim. The Quran mentions Jesus by name 25 times—more often than Muhammad—and emphasizes that Jesus was a mortal human who, like all other prophets, had been divinely chosen to spread God's message. While the Quran affirms the Virgin birth of Jesus, he is considered to be neither an incarnation nor a son of God. Islamic texts emphasize a strict notion of monotheism (tawḥīd) and forbid the association of partners with God, which would be idolatry.The Quran describes the annunciation to Mary (Maryam) by the Holy Spirit that she is to give birth to Jesus while remaining a virgin. It calls the virgin birth a miracle that occurred by the will of God. The Quran (Q21:91 and Q66:12) states that God breathed his spirit into Mary while she was chaste. Jesus is called a "spirit from God" because he was born through the action of the Spirit, but that belief does not imply his pre-existence.To aid in his ministry to the Jewish people, Jesus was given the ability to perform miracles, by permission of God rather than by his own power. Through his ministry, Jesus is seen as a precursor to Muhammad. In the Quran (Q4:157–159) it is said that Jesus was not killed but was merely made to appear that way to unbelievers, and that he was raised into the heavens while still alive by God. According to most classic Sunni and Twelver Shi'ite interpretations of these verses, the likeness of Jesus was cast upon a substitute (most often one of the apostles), who was crucified in Jesus' stead. However, some medieval Muslims (among others, the ghulāt writing under the name of al-Mufaddal ibn Umar al-Ju'fi, the Brethren of Purity, various Isma'ili philosophers, and the Sunni mystic al-Ghazali) affirmed the historicity of Jesus' crucifixion. These thinkers held the docetic view that, although Jesus' human form (his body) had died on the cross, his true divine nature (his spirit) had survived and ascended into heaven, so that his death was only an appearance. Nevertheless, to Muslims it is the ascension rather than the crucifixion that constitutes a major event in the life of Jesus. There is no mention of his resurrection on the third day, and his death plays no special role in Islamic theories of salvation. However, Jesus is a central figure in Islamic eschatology: Muslims believe that he will return to Earth at the end of time and defeat the Antichrist (ad-Dajjal) by killing him.According to the Quran, the coming of Muhammad was predicted by Jesus: "And remember, Jesus, the son of Mary, said: 'O children of Israel! I am God's messenger to you, confirming the law (which came) before me, and giving glad tidings of a messenger to come after me, whose name shall be Ahmad'" (Quran 61:6). Through this verse, early Arab Muslims claimed legitimacy for their new faith in the existing religious traditions and the alleged predictions of Jesus.
|
occupation
| 48 |
[
"job",
"profession",
"career",
"vocation",
"employment"
] | null | null |
[
"Jesus",
"notable work",
"miracles of Jesus"
] |
Public ministry
The Synoptics depict two distinct geographical settings in Jesus' ministry. The first takes place north of Judea, in Galilee, where Jesus conducts a successful ministry, and the second shows Jesus rejected and killed when he travels to Jerusalem. Often referred to as "rabbi", Jesus preaches his message orally. Notably, Jesus forbids those who recognize him as the messiah to speak of it, including people he heals and demons he exorcises (see Messianic Secret).John depicts Jesus' ministry as largely taking place in and around Jerusalem, rather than in Galilee; and Jesus' divine identity is openly proclaimed and immediately recognized.Scholars divide the ministry of Jesus into several stages. The Galilean ministry begins when Jesus returns to Galilee from the Judaean Desert after rebuffing the temptation of Satan. Jesus preaches around Galilee, and in Matthew 4:18–20, his first disciples, who will eventually form the core of the early Church, encounter him and begin to travel with him. This period includes the Sermon on the Mount, one of Jesus' major discourses, as well as the calming of the storm, the feeding of the 5,000, walking on water and a number of other miracles and parables. It ends with the Confession of Peter and the Transfiguration.As Jesus travels towards Jerusalem, in the Perean ministry, he returns to the area where he was baptized, about a third of the way down from the Sea of Galilee along the Jordan River. The final ministry in Jerusalem begins with Jesus' triumphal entry into the city on Palm Sunday. In the Synoptic Gospels, during that week Jesus drives the money changers from the Second Temple and Judas bargains to betray him. This period culminates in the Last Supper and the Farewell Discourse.
|
notable work
| 73 |
[
"masterpiece",
"landmark",
"tour de force",
"most significant work",
"famous creation"
] | null | null |
[
"Jesus",
"participant in",
"Sermon on the Mount"
] |
Public ministry
The Synoptics depict two distinct geographical settings in Jesus' ministry. The first takes place north of Judea, in Galilee, where Jesus conducts a successful ministry, and the second shows Jesus rejected and killed when he travels to Jerusalem. Often referred to as "rabbi", Jesus preaches his message orally. Notably, Jesus forbids those who recognize him as the messiah to speak of it, including people he heals and demons he exorcises (see Messianic Secret).John depicts Jesus' ministry as largely taking place in and around Jerusalem, rather than in Galilee; and Jesus' divine identity is openly proclaimed and immediately recognized.Scholars divide the ministry of Jesus into several stages. The Galilean ministry begins when Jesus returns to Galilee from the Judaean Desert after rebuffing the temptation of Satan. Jesus preaches around Galilee, and in Matthew 4:18–20, his first disciples, who will eventually form the core of the early Church, encounter him and begin to travel with him. This period includes the Sermon on the Mount, one of Jesus' major discourses, as well as the calming of the storm, the feeding of the 5,000, walking on water and a number of other miracles and parables. It ends with the Confession of Peter and the Transfiguration.As Jesus travels towards Jerusalem, in the Perean ministry, he returns to the area where he was baptized, about a third of the way down from the Sea of Galilee along the Jordan River. The final ministry in Jerusalem begins with Jesus' triumphal entry into the city on Palm Sunday. In the Synoptic Gospels, during that week Jesus drives the money changers from the Second Temple and Judas bargains to betray him. This period culminates in the Last Supper and the Farewell Discourse.
|
participant in
| 50 |
[
"engaged in",
"involved in",
"took part in",
"played a role in",
"contributed to"
] | null | null |
[
"Jesus",
"participant in",
"triumphal entry into Jerusalem"
] |
Public ministry
The Synoptics depict two distinct geographical settings in Jesus' ministry. The first takes place north of Judea, in Galilee, where Jesus conducts a successful ministry, and the second shows Jesus rejected and killed when he travels to Jerusalem. Often referred to as "rabbi", Jesus preaches his message orally. Notably, Jesus forbids those who recognize him as the messiah to speak of it, including people he heals and demons he exorcises (see Messianic Secret).John depicts Jesus' ministry as largely taking place in and around Jerusalem, rather than in Galilee; and Jesus' divine identity is openly proclaimed and immediately recognized.Scholars divide the ministry of Jesus into several stages. The Galilean ministry begins when Jesus returns to Galilee from the Judaean Desert after rebuffing the temptation of Satan. Jesus preaches around Galilee, and in Matthew 4:18–20, his first disciples, who will eventually form the core of the early Church, encounter him and begin to travel with him. This period includes the Sermon on the Mount, one of Jesus' major discourses, as well as the calming of the storm, the feeding of the 5,000, walking on water and a number of other miracles and parables. It ends with the Confession of Peter and the Transfiguration.As Jesus travels towards Jerusalem, in the Perean ministry, he returns to the area where he was baptized, about a third of the way down from the Sea of Galilee along the Jordan River. The final ministry in Jerusalem begins with Jesus' triumphal entry into the city on Palm Sunday. In the Synoptic Gospels, during that week Jesus drives the money changers from the Second Temple and Judas bargains to betray him. This period culminates in the Last Supper and the Farewell Discourse.
|
participant in
| 50 |
[
"engaged in",
"involved in",
"took part in",
"played a role in",
"contributed to"
] | null | null |
[
"Jesus",
"field of work",
"carpentry"
] |
Early life, family, and profession
Jesus' childhood home is identified in the Gospels of Luke and Matthew as the town of Nazareth in Galilee, where he lived with his family. Although Joseph appears in descriptions of Jesus' childhood, no mention is made of him thereafter. His other family members—his mother, Mary, his brothers James, Joses (or Joseph), Judas and Simon and his unnamed sisters—are mentioned in the Gospels and other sources. Jesus' maternal grandparents are named Joachim and Anne in the Gospel of James. The Gospel of Luke records that Mary was a relative of Elizabeth, the mother of John the Baptist. Non-biblical contemporary sources consider Jesus and John the Baptist to be second cousins through the belief that Elizabeth was the daughter of Sobe, the sister of Anne.The Gospel of Mark reports that at the beginning of his ministry, Jesus comes into conflict with his neighbors and family. Jesus' mother and brothers come to get him because people are saying that he is crazy. Jesus responds that his followers are his true family. In the Gospel of John, Jesus and his mother attend a wedding at Cana, where he performs his first miracle at her request. Later, she follows him to his crucifixion, and he expresses concern over her well-being.Jesus is called a τέκτων (tektōn) in Mark 6:3, traditionally understood as carpenter but it could cover makers of objects in various materials, including builders. The Gospels indicate that Jesus could read, paraphrase, and debate scripture, but this does not necessarily mean that he received formal scribal training.When Jesus is presented as a baby in the Temple in Jerusalem per Jewish Law, a man named Simeon says to Mary and Joseph that Jesus "shall stand as a sign of contradiction, while a sword will pierce your own soul. Then the secret thoughts of many will come to light." When Jesus, at the age of twelve, goes missing on a pilgrimage to Jerusalem, his parents find him in the temple sitting among the teachers, listening to them and asking questions, and the people are amazed at his understanding and answers; Mary scolds Jesus for going missing, to which Jesus replies that he must "be in his father's house".
|
field of work
| 20 |
[
"profession",
"occupation",
"area of expertise",
"specialization"
] | null | null |
[
"Jesus",
"significant event",
"Crucifixion of Jesus"
] |
Jesus (c. 4 BC – AD 30 or 33), also referred to as Jesus Christ or Jesus of Nazareth (among other names and titles), was a first-century Jewish preacher and religious leader. He is the central figure of Christianity, the world's largest religion. Most Christians believe he is the incarnation of God the Son and the awaited Messiah (the Christ) prophesied in the Hebrew Bible.
Virtually all modern scholars of antiquity agree that Jesus existed historically. Accounts of Jesus' life are contained in the Gospels, especially the four canonical Gospels in the New Testament. Academic research has yielded uncertainty on the historical reliability of the Gospels and how closely they reflect the historical Jesus. Jesus was a Galilean Jew who was circumcised, was baptized by John the Baptist, began his own ministry, and was often referred to as "rabbi". Jesus debated with fellow Jews on how to best follow God, engaged in healings, taught in parables, and gathered followers. He was arrested in Jerusalem and tried by the Jewish authorities, turned over to the Roman government, and crucified on the order of Pontius Pilate, the Roman prefect of Judea. After his death, his followers believed he rose from the dead, and the community they formed eventually became the early Christian Church. Accounts of his teachings and life were initially conserved by oral transmission, which was the source of the written Gospels.Christian theology includes the beliefs that Jesus was conceived by the Holy Spirit, was born of a virgin named Mary, performed miracles, founded the Christian Church, died by crucifixion as a sacrifice to achieve atonement for sin, rose from the dead, and ascended into Heaven, from where he will return. Commonly, Christians believe Jesus enables people to be reconciled to God. The Nicene Creed asserts that Jesus will judge the living and the dead, either before or after their bodily resurrection, an event tied to the Second Coming of Jesus in Christian eschatology. The great majority of Christians worship Jesus as the incarnation of God the Son, the second of three persons of the Trinity. The birth of Jesus is celebrated annually on 25 December as Christmas. His crucifixion is honored on Good Friday and his resurrection on Easter Sunday. The world's most widely used calendar era—in which the current year is AD 2023 (or 2023 CE)—is based on the approximate birthdate of Jesus.Jesus is also revered in the Baha'i faith, the Druze faith, Islam and Manichaeism. In Islam, Jesus (often referred to by his Quranic name ʿĪsā) is considered the penultimate prophet of God and the messiah, who will return before the Day of Judgement. Muslims believe Jesus was born of the virgin Mary but was neither God nor a son of God. Most Muslims do not believe that he was killed or crucified but that God raised him into Heaven while he was still alive. In contrast, Judaism rejects the belief that Jesus was the awaited messiah, arguing that he did not fulfill messianic prophecies, was not lawfully anointed and was neither divine nor resurrected.Chronology
Jesus was a Galilean Jew, born around the beginning of the 1st century, who died in 30 or 33 AD in Judea. The general scholarly consensus is that Jesus was a contemporary of John the Baptist and was crucified as ordered by the Roman governor Pontius Pilate, who held office from 26 to 36 AD.The Gospels offer several indications concerning the year of Jesus' birth. Matthew 2:1 associates the birth of Jesus with the reign of Herod the Great, who died around 4 BC, and Luke 1:5 mentions that Herod was on the throne shortly before the birth of Jesus, although this gospel also associates the birth with the Census of Quirinius which took place ten years later. Luke 3:23 states that Jesus was "about thirty years old" at the start of his ministry, which according to Acts 10:37–38 was preceded by John the Baptist's ministry, which was recorded in Luke 3:1–2 to have begun in the 15th year of Tiberius's reign (28 or 29 AD). By collating the gospel accounts with historical data and using various other methods, most scholars arrive at a date of birth for Jesus between 6 and 4 BC, but some propose estimates that include a wider range.The date range for Jesus' ministry has been estimated using several different approaches. One of these applies the reference in Luke 3:1–2, Acts 10:37–38, and the dates of Tiberius's reign, which are well known, to give a date of around 28–29 AD for the start of Jesus' ministry. Another approach estimates a date around 27–29 AD by using the statement about the temple in John 2:13–20, which asserts that the temple in Jerusalem was in its 46th year of construction at the start of Jesus' ministry, together with Josephus's statement that the temple's reconstruction was started by Herod the Great in the 18th year of his reign. A further method uses the date of the death of John the Baptist and the marriage of Herod Antipas to Herodias, based on the writings of Josephus, and correlates it with Matthew 14:4 and Mark 6:18. Given that most scholars date the marriage of Herod and Herodias as AD 28–35, this yields a date about 28–29 AD.A number of approaches have been used to estimate the year of the crucifixion of Jesus. Most scholars agree that he died in 30 or 33 AD. The Gospels state that the event occurred during the prefecture of Pilate, the Roman governor of Judea from 26 to 36 AD. The date for the conversion of Paul (estimated to be 33–36 AD) acts as an upper bound for the date of Crucifixion. The dates for Paul's conversion and ministry can be determined by analyzing the Pauline epistles and the Acts of the Apostles. Astronomers have tried to estimate the precise date of the Crucifixion by analyzing lunar motion and calculating historic dates of Passover, a festival based on the lunisolar Hebrew calendar. The most widely accepted dates derived from this method are 7 April 30 AD, and 3 April 33 AD (both Julian).
|
significant event
| 30 |
[
"Landmark event",
"Key happening",
"Pivotal occurrence",
"Momentous incident",
"Notable episode"
] | null | null |
[
"Jesus",
"participant in",
"life of Jesus in the New Testament"
] |
Name
Naming conventions
A typical Jew in Jesus' time had only one name, sometimes followed by the phrase "son of [father's name]", or the individual's hometown. Thus, in the New Testament, Jesus is commonly referred to as "Jesus of Nazareth". Jesus' neighbors in Nazareth refer to him as "the carpenter, the son of Mary and brother of James and Joses and Judas and Simon", "the carpenter's son", or "Joseph's son"; In the Gospel of John, the disciple Philip refers to him as "Jesus son of Joseph from Nazareth". The English name Jesus, from Greek Iesous, is a rendering of Joshua (Hebrew Yehoshua, later Yeshua), and was not uncommon in Judea at the time of the birth of Jesus. Yeshua/Yehoshua means "Yahweh is lordly", but popular etymology linked it to the verb meaning "save" and the noun "salvation", and the Gospel of Matthew tells of an angel that appeared to Joseph instructing him "to name him Jesus, for he will save his people from their sins".Chronology
Jesus was a Galilean Jew, born around the beginning of the 1st century, who died in 30 or 33 AD in Judea. The general scholarly consensus is that Jesus was a contemporary of John the Baptist and was crucified as ordered by the Roman governor Pontius Pilate, who held office from 26 to 36 AD.The Gospels offer several indications concerning the year of Jesus' birth. Matthew 2:1 associates the birth of Jesus with the reign of Herod the Great, who died around 4 BC, and Luke 1:5 mentions that Herod was on the throne shortly before the birth of Jesus, although this gospel also associates the birth with the Census of Quirinius which took place ten years later. Luke 3:23 states that Jesus was "about thirty years old" at the start of his ministry, which according to Acts 10:37–38 was preceded by John the Baptist's ministry, which was recorded in Luke 3:1–2 to have begun in the 15th year of Tiberius's reign (28 or 29 AD). By collating the gospel accounts with historical data and using various other methods, most scholars arrive at a date of birth for Jesus between 6 and 4 BC, but some propose estimates that include a wider range.The date range for Jesus' ministry has been estimated using several different approaches. One of these applies the reference in Luke 3:1–2, Acts 10:37–38, and the dates of Tiberius's reign, which are well known, to give a date of around 28–29 AD for the start of Jesus' ministry. Another approach estimates a date around 27–29 AD by using the statement about the temple in John 2:13–20, which asserts that the temple in Jerusalem was in its 46th year of construction at the start of Jesus' ministry, together with Josephus's statement that the temple's reconstruction was started by Herod the Great in the 18th year of his reign. A further method uses the date of the death of John the Baptist and the marriage of Herod Antipas to Herodias, based on the writings of Josephus, and correlates it with Matthew 14:4 and Mark 6:18. Given that most scholars date the marriage of Herod and Herodias as AD 28–35, this yields a date about 28–29 AD.A number of approaches have been used to estimate the year of the crucifixion of Jesus. Most scholars agree that he died in 30 or 33 AD. The Gospels state that the event occurred during the prefecture of Pilate, the Roman governor of Judea from 26 to 36 AD. The date for the conversion of Paul (estimated to be 33–36 AD) acts as an upper bound for the date of Crucifixion. The dates for Paul's conversion and ministry can be determined by analyzing the Pauline epistles and the Acts of the Apostles. Astronomers have tried to estimate the precise date of the Crucifixion by analyzing lunar motion and calculating historic dates of Passover, a festival based on the lunisolar Hebrew calendar. The most widely accepted dates derived from this method are 7 April 30 AD, and 3 April 33 AD (both Julian).
|
participant in
| 50 |
[
"engaged in",
"involved in",
"took part in",
"played a role in",
"contributed to"
] | null | null |
[
"Jesus",
"family",
"Davidic line"
] |
Genealogy and nativity
Jesus was Jewish, born to Mary, wife of Joseph. The Gospels of Matthew and Luke offer two accounts of his genealogy. Matthew traces Jesus' ancestry to Abraham through David. Luke traces Jesus' ancestry through Adam to God. The lists are identical between Abraham and David, but differ radically from that point. Matthew has 27 generations from David to Joseph, whereas Luke has 42, with almost no overlap between the names on the two lists. Various theories have been put forward to explain why the two genealogies are so different.Matthew and Luke each describe Jesus' birth, especially that Jesus was born to a virgin named Mary in Bethlehem in fulfillment of prophecy. Luke's account emphasizes events before the birth of Jesus and centers on Mary, while Matthew's mostly covers those after the birth and centers on Joseph. Both accounts state that Jesus was born to Joseph and Mary, his betrothed, in Bethlehem, and both support the doctrine of the virgin birth of Jesus, according to which Jesus was miraculously conceived by the Holy Spirit in Mary's womb when she was still a virgin. At the same time, there is evidence, at least in the Lukan Acts of the Apostles, that Jesus was thought to have had, like many figures in antiquity, a dual paternity, since there it is stated he descended from the seed or loins of David. By taking him as his own, Joseph will give him the necessary Davidic descent.
|
family
| 41 |
[
"clan",
"kinship",
"lineage",
"dynasty",
"tribe"
] | null | null |
[
"Jesus",
"student",
"John the Apostle"
] |
Early Christianity
After Jesus' life, his followers, as described in the first chapters of the Acts of the Apostles, were all Jews either by birth or conversion, for which the biblical term "proselyte" is used, and referred to by historians as Jewish Christians. The early Gospel message was spread orally, probably in Aramaic, but almost immediately also in Greek. The New Testament's Acts of the Apostles and Epistle to the Galatians record that the first Christian community was centered in Jerusalem and its leaders included Peter, James, the brother of Jesus, and John the Apostle.After his conversion, Paul the Apostle spread the teachings of Jesus to various non-Jewish communities throughout the eastern Mediterranean region. Paul's influence on Christian thinking is said to be more significant than that of any other New Testament author. By the end of the 1st century, Christianity began to be recognized internally and externally as a separate religion from Judaism which itself was refined and developed further in the centuries after the destruction of the Second Temple.Numerous quotations in the New Testament and other Christian writings of the first centuries, indicate that early Christians generally used and revered the Hebrew Bible (the Tanakh) as religious text, mostly in the Greek (Septuagint) or Aramaic (Targum) translations.Early Christians wrote many religious works, including the ones included in the canon of the New Testament. The canonical texts, which have become the main sources used by historians to try to understand the historical Jesus and sacred texts within Christianity, were probably written between 50 and 120 AD.
|
student
| 161 |
[
"pupil",
"learner",
"apprentice",
"scholar",
"trainee"
] | null | null |
[
"Jesus",
"said to be the same as",
"Jesus in Manichaeism"
] |
Manichaeism
Manichaeism was the first organised religion outside of Christianity to venerate Jesus. He is considered one of the four prophets, along with Zoroaster, Gautama Buddha and Mani.
|
said to be the same as
| 149 |
[
"is equivalent to",
"is synonymous with",
"is identical to",
"can be identified as",
"is also known as"
] | null | null |
[
"Jesus",
"participant in",
"Marriage at Cana"
] |
Early life, family, and profession
Jesus' childhood home is identified in the Gospels of Luke and Matthew as the town of Nazareth in Galilee, where he lived with his family. Although Joseph appears in descriptions of Jesus' childhood, no mention is made of him thereafter. His other family members—his mother, Mary, his brothers James, Joses (or Joseph), Judas and Simon and his unnamed sisters—are mentioned in the Gospels and other sources. Jesus' maternal grandparents are named Joachim and Anne in the Gospel of James. The Gospel of Luke records that Mary was a relative of Elizabeth, the mother of John the Baptist. Non-biblical contemporary sources consider Jesus and John the Baptist to be second cousins through the belief that Elizabeth was the daughter of Sobe, the sister of Anne.The Gospel of Mark reports that at the beginning of his ministry, Jesus comes into conflict with his neighbors and family. Jesus' mother and brothers come to get him because people are saying that he is crazy. Jesus responds that his followers are his true family. In the Gospel of John, Jesus and his mother attend a wedding at Cana, where he performs his first miracle at her request. Later, she follows him to his crucifixion, and he expresses concern over her well-being.Jesus is called a τέκτων (tektōn) in Mark 6:3, traditionally understood as carpenter but it could cover makers of objects in various materials, including builders. The Gospels indicate that Jesus could read, paraphrase, and debate scripture, but this does not necessarily mean that he received formal scribal training.When Jesus is presented as a baby in the Temple in Jerusalem per Jewish Law, a man named Simeon says to Mary and Joseph that Jesus "shall stand as a sign of contradiction, while a sword will pierce your own soul. Then the secret thoughts of many will come to light." When Jesus, at the age of twelve, goes missing on a pilgrimage to Jerusalem, his parents find him in the temple sitting among the teachers, listening to them and asking questions, and the people are amazed at his understanding and answers; Mary scolds Jesus for going missing, to which Jesus replies that he must "be in his father's house".
|
participant in
| 50 |
[
"engaged in",
"involved in",
"took part in",
"played a role in",
"contributed to"
] | null | null |
[
"Jesus",
"residence",
"Galilee"
] |
Early life, family, and profession
Jesus' childhood home is identified in the Gospels of Luke and Matthew as the town of Nazareth in Galilee, where he lived with his family. Although Joseph appears in descriptions of Jesus' childhood, no mention is made of him thereafter. His other family members—his mother, Mary, his brothers James, Joses (or Joseph), Judas and Simon and his unnamed sisters—are mentioned in the Gospels and other sources. Jesus' maternal grandparents are named Joachim and Anne in the Gospel of James. The Gospel of Luke records that Mary was a relative of Elizabeth, the mother of John the Baptist. Non-biblical contemporary sources consider Jesus and John the Baptist to be second cousins through the belief that Elizabeth was the daughter of Sobe, the sister of Anne.The Gospel of Mark reports that at the beginning of his ministry, Jesus comes into conflict with his neighbors and family. Jesus' mother and brothers come to get him because people are saying that he is crazy. Jesus responds that his followers are his true family. In the Gospel of John, Jesus and his mother attend a wedding at Cana, where he performs his first miracle at her request. Later, she follows him to his crucifixion, and he expresses concern over her well-being.Jesus is called a τέκτων (tektōn) in Mark 6:3, traditionally understood as carpenter but it could cover makers of objects in various materials, including builders. The Gospels indicate that Jesus could read, paraphrase, and debate scripture, but this does not necessarily mean that he received formal scribal training.When Jesus is presented as a baby in the Temple in Jerusalem per Jewish Law, a man named Simeon says to Mary and Joseph that Jesus "shall stand as a sign of contradiction, while a sword will pierce your own soul. Then the secret thoughts of many will come to light." When Jesus, at the age of twelve, goes missing on a pilgrimage to Jerusalem, his parents find him in the temple sitting among the teachers, listening to them and asking questions, and the people are amazed at his understanding and answers; Mary scolds Jesus for going missing, to which Jesus replies that he must "be in his father's house".Family
Many scholars agree that Joseph, Jesus' father, died before Jesus began his ministry. Joseph is not mentioned at all in the Gospels during Jesus' ministry. Joseph's death would explain why in Mark 6:3, Jesus' neighbors refer to Jesus as the "son of Mary" (sons were usually identified by their fathers).According to Theissen and Merz, it is common for extraordinary charismatic leaders, such as Jesus, to come into conflict with their ordinary families. In Mark, Jesus' family comes to get him, fearing that he is mad (Mark 3:20–34), and this account is thought to be historical because early Christians would likely not have invented it. After Jesus' death, many members of his family joined the Christian movement. Jesus' brother James became a leader of the Jerusalem Church.Géza Vermes says that the doctrine of the virgin birth of Jesus arose from theological development rather than from historical events.
Despite the widely held view that the authors of the Synoptic Gospels drew upon each other (the so-called synoptic problem), other scholars take it as significant that the virgin birth is attested by two separate gospels, Matthew and Luke.According to E. P. Sanders, the birth narratives in the Gospel of Matthew and the Gospel of Luke are the clearest case of invention in the Gospel narratives of Jesus' life. Both accounts have Jesus born in Bethlehem, in accordance with Jewish salvation history, and both have him growing up in Nazareth. But Sanders points that the two Gospels report completely different and irreconcilable explanations for how that happened. Luke's account of a census in which everyone returned to their ancestral cities is not plausible. Matthew's account is more plausible, but the story reads as though it was invented to identify Jesus as like a new Moses, and the historian Josephus reports Herod the Great's brutality without ever mentioning that he massacred little boys. The contradictions between the two Gospels were probably apparent to the early Christians already, since attempts to harmonize the two narratives are already present in the earlier apocryphal infancy gospels (the Infancy Gospel of Thomas and the Gospel of James), which are dated to the 2nd century CE.Sanders says that the genealogies of Jesus are based not on historical information but on the authors' desire to show that Jesus was the universal Jewish savior. In any event, once the doctrine of the virgin birth of Jesus became established, that tradition superseded the earlier tradition that he was descended from David through Joseph. The Gospel of Luke reports that Jesus was a blood relative of John the Baptist, but scholars generally consider this connection to be invented.Ministry in Galilee
Most scholars hold that Jesus lived in Galilee and Judea and did not preach or study elsewhere. They agree that Jesus debated with Jewish authorities on the subject of God, performed some healings, taught in parables and gathered followers. Jesus' Jewish critics considered his ministry to be scandalous because he feasted with sinners, fraternized with women, and allowed his followers to pluck grain on the Sabbath. According to Sanders, it is not plausible that disagreements over how to interpret the Law of Moses and the Sabbath would have led Jewish authorities to want Jesus killed.According to Ehrman, Jesus taught that a coming kingdom was everyone's proper focus, not anything in this life. He taught about the Jewish Law, seeking its true meaning, sometimes in opposition to other traditions. Jesus put love at the center of the Law, and following that Law was an apocalyptic necessity. His ethical teachings called for forgiveness, not judging others, loving enemies, and caring for the poor. Funk and Hoover note that typical of Jesus were paradoxical or surprising turns of phrase, such as advising one, when struck on the cheek, to offer the other cheek to be struck as well.The Gospels portray Jesus teaching in well-defined sessions, such as the Sermon on the Mount in the Gospel of Matthew or the parallel Sermon on the Plain in Luke. According to Gerd Theissen and Annette Merz, these teaching sessions include authentic teachings of Jesus, but the scenes were invented by the respective evangelists to frame these teachings, which had originally been recorded without context. While Jesus' miracles fit within the social context of antiquity, he defined them differently. First, he attributed them to the faith of those healed. Second, he connected them to end times prophecy.Jesus chose twelve disciples (the "Twelve"), evidently as an apocalyptic message. All three Synoptics mention the Twelve, although the names on Luke's list vary from those in Mark and Matthew, suggesting that Christians were not certain who all the disciples were. The twelve disciples might have represented the twelve original tribes of Israel, which would be restored once God's rule was instituted. The disciples were reportedly meant to be the rulers of the tribes in the coming Kingdom. According to Bart Ehrman, Jesus' promise that the Twelve would rule is historical, because the Twelve included Judas Iscariot. In Ehrman's view, no Christians would have invented a line from Jesus, promising rulership to the disciple who betrayed him.
In Mark, the disciples play hardly any role other than a negative one. While others sometimes respond to Jesus with complete faith, his disciples are puzzled and doubtful. They serve as a foil to Jesus and to other characters. The failings of the disciples are probably exaggerated in Mark, and the disciples make a better showing in Matthew and Luke.Sanders says that Jesus' mission was not about repentance, although he acknowledges that this opinion is unpopular. He argues that repentance appears as a strong theme only in Luke, that repentance was John the Baptist's message, and that Jesus' ministry would not have been scandalous if the sinners he ate with had been repentant. According to Theissen and Merz, Jesus taught that God was generously giving people an opportunity to repent.
|
residence
| 49 |
[
"living place",
"dwelling",
"abode",
"habitat",
"domicile"
] | null | null |
[
"Jesus",
"work location",
"Galilee"
] |
Family
Many scholars agree that Joseph, Jesus' father, died before Jesus began his ministry. Joseph is not mentioned at all in the Gospels during Jesus' ministry. Joseph's death would explain why in Mark 6:3, Jesus' neighbors refer to Jesus as the "son of Mary" (sons were usually identified by their fathers).According to Theissen and Merz, it is common for extraordinary charismatic leaders, such as Jesus, to come into conflict with their ordinary families. In Mark, Jesus' family comes to get him, fearing that he is mad (Mark 3:20–34), and this account is thought to be historical because early Christians would likely not have invented it. After Jesus' death, many members of his family joined the Christian movement. Jesus' brother James became a leader of the Jerusalem Church.Géza Vermes says that the doctrine of the virgin birth of Jesus arose from theological development rather than from historical events.
Despite the widely held view that the authors of the Synoptic Gospels drew upon each other (the so-called synoptic problem), other scholars take it as significant that the virgin birth is attested by two separate gospels, Matthew and Luke.According to E. P. Sanders, the birth narratives in the Gospel of Matthew and the Gospel of Luke are the clearest case of invention in the Gospel narratives of Jesus' life. Both accounts have Jesus born in Bethlehem, in accordance with Jewish salvation history, and both have him growing up in Nazareth. But Sanders points that the two Gospels report completely different and irreconcilable explanations for how that happened. Luke's account of a census in which everyone returned to their ancestral cities is not plausible. Matthew's account is more plausible, but the story reads as though it was invented to identify Jesus as like a new Moses, and the historian Josephus reports Herod the Great's brutality without ever mentioning that he massacred little boys. The contradictions between the two Gospels were probably apparent to the early Christians already, since attempts to harmonize the two narratives are already present in the earlier apocryphal infancy gospels (the Infancy Gospel of Thomas and the Gospel of James), which are dated to the 2nd century CE.Sanders says that the genealogies of Jesus are based not on historical information but on the authors' desire to show that Jesus was the universal Jewish savior. In any event, once the doctrine of the virgin birth of Jesus became established, that tradition superseded the earlier tradition that he was descended from David through Joseph. The Gospel of Luke reports that Jesus was a blood relative of John the Baptist, but scholars generally consider this connection to be invented.Ministry in Galilee
Most scholars hold that Jesus lived in Galilee and Judea and did not preach or study elsewhere. They agree that Jesus debated with Jewish authorities on the subject of God, performed some healings, taught in parables and gathered followers. Jesus' Jewish critics considered his ministry to be scandalous because he feasted with sinners, fraternized with women, and allowed his followers to pluck grain on the Sabbath. According to Sanders, it is not plausible that disagreements over how to interpret the Law of Moses and the Sabbath would have led Jewish authorities to want Jesus killed.According to Ehrman, Jesus taught that a coming kingdom was everyone's proper focus, not anything in this life. He taught about the Jewish Law, seeking its true meaning, sometimes in opposition to other traditions. Jesus put love at the center of the Law, and following that Law was an apocalyptic necessity. His ethical teachings called for forgiveness, not judging others, loving enemies, and caring for the poor. Funk and Hoover note that typical of Jesus were paradoxical or surprising turns of phrase, such as advising one, when struck on the cheek, to offer the other cheek to be struck as well.The Gospels portray Jesus teaching in well-defined sessions, such as the Sermon on the Mount in the Gospel of Matthew or the parallel Sermon on the Plain in Luke. According to Gerd Theissen and Annette Merz, these teaching sessions include authentic teachings of Jesus, but the scenes were invented by the respective evangelists to frame these teachings, which had originally been recorded without context. While Jesus' miracles fit within the social context of antiquity, he defined them differently. First, he attributed them to the faith of those healed. Second, he connected them to end times prophecy.Jesus chose twelve disciples (the "Twelve"), evidently as an apocalyptic message. All three Synoptics mention the Twelve, although the names on Luke's list vary from those in Mark and Matthew, suggesting that Christians were not certain who all the disciples were. The twelve disciples might have represented the twelve original tribes of Israel, which would be restored once God's rule was instituted. The disciples were reportedly meant to be the rulers of the tribes in the coming Kingdom. According to Bart Ehrman, Jesus' promise that the Twelve would rule is historical, because the Twelve included Judas Iscariot. In Ehrman's view, no Christians would have invented a line from Jesus, promising rulership to the disciple who betrayed him.
In Mark, the disciples play hardly any role other than a negative one. While others sometimes respond to Jesus with complete faith, his disciples are puzzled and doubtful. They serve as a foil to Jesus and to other characters. The failings of the disciples are probably exaggerated in Mark, and the disciples make a better showing in Matthew and Luke.Sanders says that Jesus' mission was not about repentance, although he acknowledges that this opinion is unpopular. He argues that repentance appears as a strong theme only in Luke, that repentance was John the Baptist's message, and that Jesus' ministry would not have been scandalous if the sinners he ate with had been repentant. According to Theissen and Merz, Jesus taught that God was generously giving people an opportunity to repent.
|
work location
| 67 |
[
"place of work",
"office location",
"employment site",
"workplace",
"job site"
] | null | null |
[
"Jesus",
"significant event",
"Baptism of Jesus"
] |
Comparative structure and content
Matthew, Mark, and Luke are known as the Synoptic Gospels, from the Greek σύν (syn "together") and ὄψις (opsis "view"), because they are similar in content, narrative arrangement, language and paragraph structure, and one can easily set them next to each other and synoptically compare what is in them. Scholars generally agree that it is impossible to find any direct literary relationship between the Synoptic Gospels and the Gospel of John. While the flow of many events (e.g., Jesus' baptism, transfiguration, crucifixion and interactions with his apostles) are shared among the Synoptic Gospels, incidents such as the transfiguration and Jesus' exorcizing demons do not appear in John, which also differs on other matters, such as the Cleansing of the Temple.The Synoptics emphasize different aspects of Jesus. In Mark, Jesus is the Son of God whose mighty works demonstrate the presence of God's Kingdom. He is a tireless wonder worker, the servant of both God and man. This short gospel records few of Jesus' words or teachings. The Gospel of Matthew emphasizes that Jesus is the fulfillment of God's will as revealed in the Old Testament, and the Lord of the Church. He is the "Son of David", a "king", and the messiah. Luke presents Jesus as the divine-human savior who shows compassion to the needy. He is the friend of sinners and outcasts, come to seek and save the lost. This gospel includes well-known parables, such as the Good Samaritan and the Prodigal Son.The prologue to the Gospel of John identifies Jesus as an incarnation of the divine Word (Logos). As the Word, Jesus was eternally present with God, active in all creation, and the source of humanity's moral and spiritual nature. Jesus is not only greater than any past human prophet but greater than any prophet could be. He not only speaks God's Word; he is God's Word. In the Gospel of John, Jesus reveals his divine role publicly. Here he is the Bread of Life, the Light of the World, the True Vine and more.In general, the authors of the New Testament showed little interest in an absolute chronology of Jesus or in synchronizing the episodes of his life with the secular history of the age. As stated in John 21:25, the Gospels do not claim to provide an exhaustive list of the events in Jesus' life. The accounts were primarily written as theological documents in the context of early Christianity, with timelines as a secondary consideration. In this respect, it is noteworthy that the Gospels devote about one third of their text to the last week of Jesus' life in Jerusalem, referred to as the Passion. The Gospels do not provide enough details to satisfy the demands of modern historians regarding exact dates, but it is possible to draw from them a general picture of Jesus' life story.Baptism and temptation
The synoptic gospels describe Jesus' baptism in the Jordan River and the temptations he received while spending forty days in the Judaean Desert, as a preparation for his public ministry. The accounts of Jesus' baptism are all preceded by information about John the Baptist. They show John preaching penance and repentance for the remission of sins and encouraging the giving of alms to the poor as he baptizes people in the area of the Jordan River around Perea and foretells the arrival of someone "more powerful" than he.In the Gospel of Mark, John the Baptist baptizes Jesus, and as he comes out of the water he sees the Holy Spirit descending to him like a dove and a voice comes from heaven declaring him to be God's Son. This is one of two events described in the Gospels where a voice from Heaven calls Jesus "Son", the other being the Transfiguration. The spirit then drives him into the wilderness where he is tempted by Satan. Jesus then begins his ministry in Galilee after John's arrest.In the Gospel of Matthew, as Jesus comes to him to be baptized, John protests, saying, "I need to be baptized by you." Jesus instructs him to carry on with the baptism "to fulfill all righteousness". Matthew details three temptations that Satan offers Jesus in the wilderness.In the Gospel of Luke, the Holy Spirit descends as a dove after everyone has been baptized and Jesus is praying. Later John implicitly recognizes Jesus from prison after sending his followers to ask about him. Luke also describes three temptations received by Jesus in the wilderness, before starting his ministry in Galilee.The Gospel of John leaves out Jesus' baptism and temptation. Here, John the Baptist testifies that he saw the Spirit descend on Jesus. John publicly proclaims Jesus as the sacrificial Lamb of God, and some of John's followers become disciples of Jesus. Before John is imprisoned, Jesus leads his followers to baptize disciples as well, and they baptize more people than John.
|
significant event
| 30 |
[
"Landmark event",
"Key happening",
"Pivotal occurrence",
"Momentous incident",
"Notable episode"
] | null | null |
[
"Jesus",
"instance of",
"human biblical figure"
] |
Authorship, date, reliability
The canonical gospels are four accounts, each by a different author. The authors of the Gospels are all anonymous, attributed by tradition to the four evangelists, each with close ties to Jesus: Mark by John Mark, an associate of Peter; Matthew by one of Jesus' disciples; Luke by a companion of Paul mentioned in a few epistles; and John by another of Jesus' disciples, the "beloved disciple".According to the Marcan priority, the first to be written was the Gospel of Mark (written AD 60–75), followed by the Gospel of Matthew (AD 65–85), the Gospel of Luke (AD 65–95), and the Gospel of John (AD 75–100). Most scholars agree that the authors of Matthew and Luke used Mark as a source for their gospels. Since Matthew and Luke also share some content not found in Mark, many scholars assume that they used another source (commonly called the "Q source") in addition to Mark.One important aspect of the study of the Gospels is the literary genre under which they fall. Genre "is a key convention guiding both the composition and the interpretation of writings". Whether the gospel authors set out to write novels, myths, histories, or biographies has a tremendous impact on how they ought to be interpreted. Some recent studies suggest that the genre of the Gospels ought to be situated within the realm of ancient biography. Although not without critics, the position that the Gospels are a type of ancient biography is the consensus among scholars today.Concerning the accuracy of the accounts, viewpoints run the gamut from considering them inerrant descriptions of Jesus' life, to doubting whether they are historically reliable on a number of points, to considering them to provide very little historical information about his life beyond the basics. According to a broad scholarly consensus, the Synoptic Gospels (the first three—Matthew, Mark, and Luke) are the most reliable sources of information about Jesus.Comparative structure and content
Matthew, Mark, and Luke are known as the Synoptic Gospels, from the Greek σύν (syn "together") and ὄψις (opsis "view"), because they are similar in content, narrative arrangement, language and paragraph structure, and one can easily set them next to each other and synoptically compare what is in them. Scholars generally agree that it is impossible to find any direct literary relationship between the Synoptic Gospels and the Gospel of John. While the flow of many events (e.g., Jesus' baptism, transfiguration, crucifixion and interactions with his apostles) are shared among the Synoptic Gospels, incidents such as the transfiguration and Jesus' exorcizing demons do not appear in John, which also differs on other matters, such as the Cleansing of the Temple.The Synoptics emphasize different aspects of Jesus. In Mark, Jesus is the Son of God whose mighty works demonstrate the presence of God's Kingdom. He is a tireless wonder worker, the servant of both God and man. This short gospel records few of Jesus' words or teachings. The Gospel of Matthew emphasizes that Jesus is the fulfillment of God's will as revealed in the Old Testament, and the Lord of the Church. He is the "Son of David", a "king", and the messiah. Luke presents Jesus as the divine-human savior who shows compassion to the needy. He is the friend of sinners and outcasts, come to seek and save the lost. This gospel includes well-known parables, such as the Good Samaritan and the Prodigal Son.The prologue to the Gospel of John identifies Jesus as an incarnation of the divine Word (Logos). As the Word, Jesus was eternally present with God, active in all creation, and the source of humanity's moral and spiritual nature. Jesus is not only greater than any past human prophet but greater than any prophet could be. He not only speaks God's Word; he is God's Word. In the Gospel of John, Jesus reveals his divine role publicly. Here he is the Bread of Life, the Light of the World, the True Vine and more.In general, the authors of the New Testament showed little interest in an absolute chronology of Jesus or in synchronizing the episodes of his life with the secular history of the age. As stated in John 21:25, the Gospels do not claim to provide an exhaustive list of the events in Jesus' life. The accounts were primarily written as theological documents in the context of early Christianity, with timelines as a secondary consideration. In this respect, it is noteworthy that the Gospels devote about one third of their text to the last week of Jesus' life in Jerusalem, referred to as the Passion. The Gospels do not provide enough details to satisfy the demands of modern historians regarding exact dates, but it is possible to draw from them a general picture of Jesus' life story.Christian
Jesus is the central figure of Christianity. Although Christian views of Jesus vary, it is possible to summarize the key beliefs shared among major denominations, as stated in their catechetical or confessional texts. Christian views of Jesus are derived from the texts of the New Testament, including the canonical gospels and letters such as the Pauline epistles and the Johannine writings. These documents outline the key beliefs held by Christians about Jesus, including his divinity, humanity, and earthly life, and that he is the Christ and the Son of God. Despite their many shared beliefs, not all Christian denominations agree on all doctrines, and both major and minor differences on teachings and beliefs have persisted throughout Christianity for centuries.The New Testament states that the resurrection of Jesus is the foundation of the Christian faith. Christians believe that through his sacrificial death and resurrection, humans can be reconciled with God and are thereby offered salvation and the promise of eternal life. Recalling the words of John the Baptist in the gospel of John, these doctrines sometimes refer to Jesus as the Lamb of God, who was crucified to fulfill his role as the servant of God. Jesus is thus seen as the new and last Adam, whose obedience contrasts with Adam's disobedience. Christians view Jesus as a role model, whose God-focused life believers are encouraged to imitate.At present, most Christians believe that Jesus is both human and the Son of God. While there has been theological debate over his nature, Trinitarian Christians generally believe that Jesus is the Logos, God's incarnation and God the Son, both fully divine and fully human. However, the doctrine of the Trinity is not universally accepted among Christians. With the Reformation, Christians such as Michael Servetus and the Socinians started questioning the ancient creeds that had established Jesus' two natures. Nontrinitarian Christian groups include the Church of Jesus Christ of Latter-day Saints, Unitarians and Jehovah's Witnesses.Christians revere not only Jesus himself, but also his name. Devotions to the Holy Name of Jesus go back to the earliest days of Christianity. These devotions and feasts exist in both Eastern and Western Christianity.
|
instance of
| 5 |
[
"type of",
"example of",
"manifestation of",
"representation of"
] | null | null |
[
"Jesus",
"languages spoken, written or signed",
"Galilean dialect"
] |
Language, ethnicity, and appearance
Jesus grew up in Galilee and much of his ministry took place there. The languages spoken in Galilee and Judea during the 1st century AD include Jewish Palestinian Aramaic, Hebrew, and Greek, with Aramaic being predominant. There is substantial consensus that Jesus gave most of his teachings in Aramaic in the Galilean dialect.Modern scholars agree that Jesus was a Jew of 1st-century Palestine. Ioudaios in New Testament Greek is a term which in the contemporary context may refer to religion (Second Temple Judaism), ethnicity (of Judea), or both. In a review of the state of modern scholarship, Amy-Jill Levine writes that the entire question of ethnicity is "fraught with difficulty", and that "beyond recognizing that 'Jesus was Jewish', rarely does the scholarship address what being 'Jewish' means".The New Testament gives no description of the physical appearance of Jesus before his death—it is generally indifferent to racial appearances and does not refer to the features of the people it mentions. Jesus probably looked like a typical Jewish man of his time and place; standing around 166 cm (5 ft 5 in) tall with a thin but fit build, olive-brown skin, brown eyes and short, dark hair. He also likely had a beard that was not particularly long or heavy. His clothing may have suggested poverty consisting of a mantle (shawl) with tassels, a knee-length basic tunic and sandals.
|
languages spoken, written or signed
| 38 |
[
"linguistic abilities",
"language proficiency",
"language command"
] | null | null |
[
"Jesus",
"has quality",
"sinless"
] |
Comparative structure and content
Matthew, Mark, and Luke are known as the Synoptic Gospels, from the Greek σύν (syn "together") and ὄψις (opsis "view"), because they are similar in content, narrative arrangement, language and paragraph structure, and one can easily set them next to each other and synoptically compare what is in them. Scholars generally agree that it is impossible to find any direct literary relationship between the Synoptic Gospels and the Gospel of John. While the flow of many events (e.g., Jesus' baptism, transfiguration, crucifixion and interactions with his apostles) are shared among the Synoptic Gospels, incidents such as the transfiguration and Jesus' exorcizing demons do not appear in John, which also differs on other matters, such as the Cleansing of the Temple.The Synoptics emphasize different aspects of Jesus. In Mark, Jesus is the Son of God whose mighty works demonstrate the presence of God's Kingdom. He is a tireless wonder worker, the servant of both God and man. This short gospel records few of Jesus' words or teachings. The Gospel of Matthew emphasizes that Jesus is the fulfillment of God's will as revealed in the Old Testament, and the Lord of the Church. He is the "Son of David", a "king", and the messiah. Luke presents Jesus as the divine-human savior who shows compassion to the needy. He is the friend of sinners and outcasts, come to seek and save the lost. This gospel includes well-known parables, such as the Good Samaritan and the Prodigal Son.The prologue to the Gospel of John identifies Jesus as an incarnation of the divine Word (Logos). As the Word, Jesus was eternally present with God, active in all creation, and the source of humanity's moral and spiritual nature. Jesus is not only greater than any past human prophet but greater than any prophet could be. He not only speaks God's Word; he is God's Word. In the Gospel of John, Jesus reveals his divine role publicly. Here he is the Bread of Life, the Light of the World, the True Vine and more.In general, the authors of the New Testament showed little interest in an absolute chronology of Jesus or in synchronizing the episodes of his life with the secular history of the age. As stated in John 21:25, the Gospels do not claim to provide an exhaustive list of the events in Jesus' life. The accounts were primarily written as theological documents in the context of early Christianity, with timelines as a secondary consideration. In this respect, it is noteworthy that the Gospels devote about one third of their text to the last week of Jesus' life in Jerusalem, referred to as the Passion. The Gospels do not provide enough details to satisfy the demands of modern historians regarding exact dates, but it is possible to draw from them a general picture of Jesus' life story.
|
has quality
| 99 |
[
"possesses quality",
"exhibits quality",
"displays quality",
"features quality",
"has characteristic"
] | null | null |
[
"Historical Jesus",
"religion or worldview",
"Judaism"
] |
The term "historical Jesus" refers to the reconstruction of the life and teachings of Jesus by critical historical methods, in contrast to religious interpretations. It also considers the historical and cultural contexts in which Jesus lived.
Virtually all scholars of antiquity accept that Jesus was a historical figure, and attempts to deny his historicity have been consistently rejected by the scholarly consensus as a fringe theory.Reconstructions of the historical Jesus are based on the Pauline epistles and the gospels, while several non-biblical sources also support his historical existence. Since the 18th century, three separate scholarly quests for the historical Jesus have taken place, each with distinct characteristics and developing new and different research criteria. Scholars differ about the beliefs and teachings of Jesus as well as the accuracy of the biblical accounts, with two events being supported by nearly universal scholarly consensus: Jesus was baptized and crucified. Historical Jesus scholars typically contend that he was a Galilean Jew and living in a time of messianic and apocalyptic expectations. Some scholars credit the apocalyptic declarations of the gospels to him, while others portray his "Kingdom of God" as a moral one, and not apocalyptic in nature.The portraits of Jesus that have been constructed through history using these processes have often differed from each other, and from the image portrayed in the gospel accounts. Such portraits include that of Jesus as an apocalyptic prophet, charismatic healer, Cynic philosopher, Jewish messiah, prophet of social change, and rabbi. There is little scholarly agreement on a single portrait, nor the methods needed to construct it, but there are overlapping attributes among the various portraits, and scholars who differ on some attributes may agree on others.New Testament sources
Synoptic Gospels
The Synoptic Gospels are the primary sources of historical information about Jesus and of the religious movement he founded. These religious gospels – the Gospel of Matthew, the Gospel of Mark, and the Gospel of Luke – recount the life, ministry, crucifixion and resurrection of a Jew named Jesus who spoke Aramaic and wore tzitzit. There are different hypotheses regarding the origin of the texts because the gospels of the New Testament were written in Greek for Greek-speaking communities, and were later translated into Syriac, Latin, and Coptic.The fourth gospel, the Gospel of John, differs greatly from the Synoptic Gospels and scholars generally consider it to be less historical than the Synoptic Gospels. As James Crossley and Robert J. Myles explain, John "is of limited use for reconstructing the life of the historical Jesus." However, scholars usually agree that John is not entirely without historical value: certain sayings in John are as old as or older than their synoptic counterparts, his representation of the topography around Jerusalem is often superior to that of the synoptics, his testimony that Jesus was executed before, rather than on, Passover, might well be more accurate, and his presentation of Jesus in the garden and the prior meeting held by the Jewish authorities are more historically plausible than their synoptic parallels.Historians often study the historical reliability of the Acts of the Apostles when studying the reliability of the gospels, as the Book of Acts was seemingly written by the same author as the Gospel of Luke.
|
religion or worldview
| 40 |
[
"faith",
"belief system",
"creed",
"philosophy",
"ideology"
] | null | null |
[
"Historical Jesus",
"sibling",
"James the Just"
] |
Josephus and Tacitus
There are two passages in the writings of the Jewish historian Josephus, and one from the Roman historian Tacitus, that are generally considered good evidence.Josephus' Antiquities of the Jews, written around AD 93–94, includes two references to the biblical Jesus in Books 18 and 20. The general scholarly view is that while the longer passage, known as the Testimonium Flavianum, is most likely not authentic in its entirety, it is broadly agreed upon that it originally consisted of an authentic nucleus, which was then subject to Christian interpolation. Of the other mention in Josephus, Josephus scholar Louis H. Feldman has stated that "few have doubted the genuineness" of Josephus' reference to Jesus in Antiquities 20, 9, 1 ("the brother of Jesus, who was called Christ, whose name was James"). Paul references meeting and interacting with James, Jesus' brother, and since this agreement between the different sources supports Josephus' statement, the statement is only disputed by a small number of scholars.Roman historian Tacitus referred to "Christus" and his execution by Pontius Pilate in his Annals (written c. AD 116), book 15, chapter 44. Robert E. Van Voorst states that the very negative tone of Tacitus' comments on Christians makes the passage extremely unlikely to have been forged by a Christian scribe and the Tacitus reference is now widely accepted as an independent confirmation of Jesus's crucifixion.
|
sibling
| 37 |
[
"brother or sister",
"kin"
] | null | null |
[
"Historical Jesus",
"ethnic group",
"Jewish people"
] |
The term "historical Jesus" refers to the reconstruction of the life and teachings of Jesus by critical historical methods, in contrast to religious interpretations. It also considers the historical and cultural contexts in which Jesus lived.
Virtually all scholars of antiquity accept that Jesus was a historical figure, and attempts to deny his historicity have been consistently rejected by the scholarly consensus as a fringe theory.Reconstructions of the historical Jesus are based on the Pauline epistles and the gospels, while several non-biblical sources also support his historical existence. Since the 18th century, three separate scholarly quests for the historical Jesus have taken place, each with distinct characteristics and developing new and different research criteria. Scholars differ about the beliefs and teachings of Jesus as well as the accuracy of the biblical accounts, with two events being supported by nearly universal scholarly consensus: Jesus was baptized and crucified. Historical Jesus scholars typically contend that he was a Galilean Jew and living in a time of messianic and apocalyptic expectations. Some scholars credit the apocalyptic declarations of the gospels to him, while others portray his "Kingdom of God" as a moral one, and not apocalyptic in nature.The portraits of Jesus that have been constructed through history using these processes have often differed from each other, and from the image portrayed in the gospel accounts. Such portraits include that of Jesus as an apocalyptic prophet, charismatic healer, Cynic philosopher, Jewish messiah, prophet of social change, and rabbi. There is little scholarly agreement on a single portrait, nor the methods needed to construct it, but there are overlapping attributes among the various portraits, and scholars who differ on some attributes may agree on others.New Testament sources
Synoptic Gospels
The Synoptic Gospels are the primary sources of historical information about Jesus and of the religious movement he founded. These religious gospels – the Gospel of Matthew, the Gospel of Mark, and the Gospel of Luke – recount the life, ministry, crucifixion and resurrection of a Jew named Jesus who spoke Aramaic and wore tzitzit. There are different hypotheses regarding the origin of the texts because the gospels of the New Testament were written in Greek for Greek-speaking communities, and were later translated into Syriac, Latin, and Coptic.The fourth gospel, the Gospel of John, differs greatly from the Synoptic Gospels and scholars generally consider it to be less historical than the Synoptic Gospels. As James Crossley and Robert J. Myles explain, John "is of limited use for reconstructing the life of the historical Jesus." However, scholars usually agree that John is not entirely without historical value: certain sayings in John are as old as or older than their synoptic counterparts, his representation of the topography around Jerusalem is often superior to that of the synoptics, his testimony that Jesus was executed before, rather than on, Passover, might well be more accurate, and his presentation of Jesus in the garden and the prior meeting held by the Jewish authorities are more historically plausible than their synoptic parallels.Historians often study the historical reliability of the Acts of the Apostles when studying the reliability of the gospels, as the Book of Acts was seemingly written by the same author as the Gospel of Luke.
|
ethnic group
| 107 |
[
"ethnicity",
"race",
"cultural group",
"people group",
"nationality"
] | null | null |
[
"Historical Jesus",
"student of",
"John the Baptist"
] |
We quote the rabbis of the Talmud; shall we then, not also quote the rabbi of Bethlehem? Shall not he in whom there burned, if it burned in anyone, the spirit and the light of Judaism, be reclaimed by the synagogue?
Bruce Chilton, in his book Rabbi Jesus: An Intimate Biography, painted Jesus as a devout student of John the Baptist who came to see it as his mission to restore the Temple to purity, and purge the Romans and the corrupt priests from its midst. Jaroslav Pelikan, in The Illustrated Jesus Through the Centuries stated:
|
student of
| 72 |
[
"apprentice of",
"disciple of",
"pupil of",
"follower of",
"learner of"
] | null | null |
[
"Historical Jesus",
"occupation",
"preacher"
] |
Ben Witherington supports the "Wisdom Sage" view and states that Jesus is best understood as a teacher of wisdom who saw himself as the embodiment or incarnation of God's Wisdom.
John P. Meier's portrait of Jesus as the Marginal Jew is built on the view that Jesus knowingly marginalized himself in a number of ways, first by abandoning his profession as a carpenter and becoming a preacher with no means of support, then arguing against the teachings and traditions of the time while he had no formal rabbinic training.
Robert Eisenman proposed that James the Just was the Teacher of Righteousness mentioned in the Dead Sea Scrolls, and that the image of Jesus of the gospels was constructed by the Apostle Paul as pro-Roman propaganda.
Hyam Maccoby proposed that Jesus was a Pharisee, that the positions ascribed to the Pharisees in the Gospels are very different from what we know of them, and in fact their opinions were very similar to those ascribed to Jesus. Harvey Falk also sees Jesus as proto-Pharisee or Essene.
Morton Smith views Jesus as a magician, a view based on the presentation of Jesus in later Jewish sources and on (dubious) apocryphal writings such as the Secret Gospel of Mark.
Leo Tolstoy saw Jesus as championing Christian anarchism (although Tolstoy never actually used the term "Christian anarchism"; reviews of his book following its publication in 1894 coined the term.)
It has been suggested by psychiatrists Oskar Panizza, George de Loosten, William Hirsch, William Sargant, Anthony Storr, Raj Persaud, psychologist Charles Binet-Sanglé and others that Jesus had a mental disorder or psychiatric condition. This theory is based on the fact that the Gospel of Mark (Mark 3:21) reports that When his family heard this they went out to restrain him, for they said, ″He is out of his mind.″ Psychologist Władysław Witwicki states that Jesus had difficulties communicating with the outside world and suffered from dissociative identity disorder (formerly known as multiple personality disorder), which made him a schizothymic or even schizophrenic type. In 1998–2000 Polish author Leszek Nowak (born 1962) from Poznań authored a study in which, based on his own history of delusions of mission and overvalued ideas, and information communicated in the Gospels, made an attempt at reconstructing Jesus’ psyche with the view of the apocalyptic prophet.
|
occupation
| 48 |
[
"job",
"profession",
"career",
"vocation",
"employment"
] | null | null |
[
"Historical Jesus",
"part of",
"historicity of Jesus"
] |
Historical existence
Virtually all scholars of antiquity agree that Jesus existed. Historian Michael Grant asserts that if conventional standards of historical criticism are applied to the New Testament, "we can no more reject Jesus' existence than we can reject the existence of a mass of pagan personages whose reality as historical figures is never questioned." There is no indication that writers in antiquity who opposed Christianity questioned the existence of Jesus.Since the 1970s, various scholars such as Joachim Jeremias, E. P. Sanders and Gerd Theissen have traced elements of Christianity to currents in first-century Judaism and have discarded nineteenth-century views that Jesus was based on previous pagan deities. Mentions of Jesus in extra-biblical texts exist and are supported as genuine by the majority of historians. Differences between the content of the Jewish Messianic prophecies and the life of Jesus undermine the idea that Jesus was invented as a Jewish Midrash or Peshar.: 344–351 The presence of details of Jesus' life in Paul, and the differences between letters and Gospels, are sufficient for most scholars to dismiss mythicist claims concerning Paul.: 208–233 Theissen says "there is broad scholarly consensus that we can best find access to the historical Jesus through the Synoptic tradition." Bart D. Ehrman adds: "To dismiss the Gospels from the historical record is neither fair nor scholarly.": 73 One book argues that if Jesus did not exist, "the origin of the faith of the early Christians remains a perplexing mystery.": 233 Eddy and Boyd say the best history can assert is probability, yet the probability of Jesus having existed is so high, Ehrman says "virtually all historians and scholars have concluded Jesus did exist as a historical figure.": 12, 21 Historian James Dunn writes: "Today nearly all historians, whether Christians or not, accept that Jesus existed". In a 2011 review of the state of modern scholarship, Ehrman wrote: "He certainly existed, as virtually every competent scholar of antiquity, Christian or non-Christian, agrees.": 15–22 James Crossley and Robert J. Myles admit they "are sceptical about what we can know with confidence" but they do not deny the existence of Jesus and instead "prefer to think in terms of whether ideas about Jesus were early or late and whether they were particular to his geographical location or beyond."The Christ myth theory is the proposition that Jesus of Nazareth never existed, or if he did, he had virtually nothing to do with the founding of Christianity and the accounts in the gospels. In the 21st century, there have been a number of books and documentaries on this subject. For example, Earl Doherty has written that Jesus may have been a real person, but that the biblical accounts of him are almost entirely fictional.: 12 Many proponents use a three-fold argument first developed in the 19th century: that the New Testament has no historical value, that there are no non-Christian references to Jesus from the first century, and that Christianity had pagan and/or mythical roots.Contemporary scholars of antiquity agree that Jesus existed, and biblical scholars and classical historians view the theories of his nonexistence as effectively refuted. Robert M. Price, an atheist who denies the existence of Jesus, agrees that his perspective runs against the views of the majority of scholars. Michael Grant (a classicist and historian) states that "In recent years, no serious scholar has ventured to postulate the non-historicity of Jesus, or at any rate very few have, and they have not succeeded in disposing of the much stronger, indeed very abundant, evidence to the contrary." Richard A. Burridge states, "There are those who argue that Jesus is a figment of the Church's imagination, that there never was a Jesus at all. I have to say that I do not know any respectable critical scholar who says that anymore.": 24–26
|
part of
| 15 |
[
"a component of",
"a constituent of",
"an element of",
"a fragment of",
"a portion of"
] | null | null |
[
"Historical Jesus",
"sibling",
"Jude"
] |
Josephus and Tacitus
There are two passages in the writings of the Jewish historian Josephus, and one from the Roman historian Tacitus, that are generally considered good evidence.Josephus' Antiquities of the Jews, written around AD 93–94, includes two references to the biblical Jesus in Books 18 and 20. The general scholarly view is that while the longer passage, known as the Testimonium Flavianum, is most likely not authentic in its entirety, it is broadly agreed upon that it originally consisted of an authentic nucleus, which was then subject to Christian interpolation. Of the other mention in Josephus, Josephus scholar Louis H. Feldman has stated that "few have doubted the genuineness" of Josephus' reference to Jesus in Antiquities 20, 9, 1 ("the brother of Jesus, who was called Christ, whose name was James"). Paul references meeting and interacting with James, Jesus' brother, and since this agreement between the different sources supports Josephus' statement, the statement is only disputed by a small number of scholars.Roman historian Tacitus referred to "Christus" and his execution by Pontius Pilate in his Annals (written c. AD 116), book 15, chapter 44. Robert E. Van Voorst states that the very negative tone of Tacitus' comments on Christians makes the passage extremely unlikely to have been forged by a Christian scribe and the Tacitus reference is now widely accepted as an independent confirmation of Jesus's crucifixion.
|
sibling
| 37 |
[
"brother or sister",
"kin"
] | null | null |
[
"Historical Jesus",
"native language",
"Jewish Palestinian Aramaic"
] |
New Testament sources
Synoptic Gospels
The Synoptic Gospels are the primary sources of historical information about Jesus and of the religious movement he founded. These religious gospels – the Gospel of Matthew, the Gospel of Mark, and the Gospel of Luke – recount the life, ministry, crucifixion and resurrection of a Jew named Jesus who spoke Aramaic and wore tzitzit. There are different hypotheses regarding the origin of the texts because the gospels of the New Testament were written in Greek for Greek-speaking communities, and were later translated into Syriac, Latin, and Coptic.The fourth gospel, the Gospel of John, differs greatly from the Synoptic Gospels and scholars generally consider it to be less historical than the Synoptic Gospels. As James Crossley and Robert J. Myles explain, John "is of limited use for reconstructing the life of the historical Jesus." However, scholars usually agree that John is not entirely without historical value: certain sayings in John are as old as or older than their synoptic counterparts, his representation of the topography around Jerusalem is often superior to that of the synoptics, his testimony that Jesus was executed before, rather than on, Passover, might well be more accurate, and his presentation of Jesus in the garden and the prior meeting held by the Jewish authorities are more historically plausible than their synoptic parallels.Historians often study the historical reliability of the Acts of the Apostles when studying the reliability of the gospels, as the Book of Acts was seemingly written by the same author as the Gospel of Luke.
|
native language
| 46 |
[
"mother tongue",
"first language",
"mother language",
"primary language",
"L1"
] | null | null |
[
"Historical Jesus",
"languages spoken, written or signed",
"Jewish Palestinian Aramaic"
] |
New Testament sources
Synoptic Gospels
The Synoptic Gospels are the primary sources of historical information about Jesus and of the religious movement he founded. These religious gospels – the Gospel of Matthew, the Gospel of Mark, and the Gospel of Luke – recount the life, ministry, crucifixion and resurrection of a Jew named Jesus who spoke Aramaic and wore tzitzit. There are different hypotheses regarding the origin of the texts because the gospels of the New Testament were written in Greek for Greek-speaking communities, and were later translated into Syriac, Latin, and Coptic.The fourth gospel, the Gospel of John, differs greatly from the Synoptic Gospels and scholars generally consider it to be less historical than the Synoptic Gospels. As James Crossley and Robert J. Myles explain, John "is of limited use for reconstructing the life of the historical Jesus." However, scholars usually agree that John is not entirely without historical value: certain sayings in John are as old as or older than their synoptic counterparts, his representation of the topography around Jerusalem is often superior to that of the synoptics, his testimony that Jesus was executed before, rather than on, Passover, might well be more accurate, and his presentation of Jesus in the garden and the prior meeting held by the Jewish authorities are more historically plausible than their synoptic parallels.Historians often study the historical reliability of the Acts of the Apostles when studying the reliability of the gospels, as the Book of Acts was seemingly written by the same author as the Gospel of Luke.
|
languages spoken, written or signed
| 38 |
[
"linguistic abilities",
"language proficiency",
"language command"
] | null | null |
[
"Stasys Povilaitis",
"instance of",
"human"
] |
Stasys Povilaitis (15 January 1947 – 6 October 2015) was a Lithuanian singer/maestro. He was born in Kaunas and died in Palanga.
In 2010 he started his ''TV'' career on channel ''TV3'' which was called ''Šeimų dainos'' and he was chairman of the commission.
|
instance of
| 5 |
[
"type of",
"example of",
"manifestation of",
"representation of"
] | null | null |
[
"Stasys Povilaitis",
"country of citizenship",
"Lithuania"
] |
Stasys Povilaitis (15 January 1947 – 6 October 2015) was a Lithuanian singer/maestro. He was born in Kaunas and died in Palanga.
In 2010 he started his ''TV'' career on channel ''TV3'' which was called ''Šeimų dainos'' and he was chairman of the commission.See also
List of Lithuanian singers
|
country of citizenship
| 63 |
[
"citizenship country",
"place of citizenship",
"country of origin",
"citizenship nation",
"country of citizenship status"
] | null | null |
[
"Stasys Povilaitis",
"occupation",
"singer"
] |
Stasys Povilaitis (15 January 1947 – 6 October 2015) was a Lithuanian singer/maestro. He was born in Kaunas and died in Palanga.
In 2010 he started his ''TV'' career on channel ''TV3'' which was called ''Šeimų dainos'' and he was chairman of the commission.
|
occupation
| 48 |
[
"job",
"profession",
"career",
"vocation",
"employment"
] | null | null |
[
"Stasys Povilaitis",
"sex or gender",
"male"
] |
Stasys Povilaitis (15 January 1947 – 6 October 2015) was a Lithuanian singer/maestro. He was born in Kaunas and died in Palanga.
In 2010 he started his ''TV'' career on channel ''TV3'' which was called ''Šeimų dainos'' and he was chairman of the commission.
|
sex or gender
| 65 |
[
"biological sex",
"gender identity",
"gender expression",
"sexual orientation",
"gender classification"
] | null | null |
[
"Stasys Povilaitis",
"place of birth",
"Kaunas"
] |
Stasys Povilaitis (15 January 1947 – 6 October 2015) was a Lithuanian singer/maestro. He was born in Kaunas and died in Palanga.
In 2010 he started his ''TV'' career on channel ''TV3'' which was called ''Šeimų dainos'' and he was chairman of the commission.
|
place of birth
| 42 |
[
"birthplace",
"place of origin",
"native place",
"homeland",
"birth city"
] | null | null |
[
"Stasys Povilaitis",
"family name",
"Povilaitis"
] |
Stasys Povilaitis (15 January 1947 – 6 October 2015) was a Lithuanian singer/maestro. He was born in Kaunas and died in Palanga.
In 2010 he started his ''TV'' career on channel ''TV3'' which was called ''Šeimų dainos'' and he was chairman of the commission.See also
List of Lithuanian singers
|
family name
| 54 |
[
"surname",
"last name",
"patronymic",
"family surname",
"clan name"
] | null | null |
[
"Stasys Povilaitis",
"instrument",
"voice"
] |
Stasys Povilaitis (15 January 1947 – 6 October 2015) was a Lithuanian singer/maestro. He was born in Kaunas and died in Palanga.
In 2010 he started his ''TV'' career on channel ''TV3'' which was called ''Šeimų dainos'' and he was chairman of the commission.
|
instrument
| 84 |
[
"tool",
"equipment",
"implement",
"apparatus",
"device"
] | null | null |
[
"Charles I of Anjou",
"sibling",
"Alphonse, Count of Poitiers"
] |
Attempts to expand
Charles accompanied Philip III as far as Viterbo in March 1271. Here they failed to convince the cardinals to elect a new pope. Charles's brother, Alphonse of Poitiers, fell ill. Charles sent his best doctors to cure him, but Alphonse died. He claimed the major part of Alphonse's inheritance, including the Marquisate of Provence and the County of Poitiers, because he was Alphonse's nearest kin. After Philip III objected, he took the case to the Parlement of Paris. In 1284 the court ruled that appanages escheated to the French crown if their rulers died without descendants.
|
sibling
| 37 |
[
"brother or sister",
"kin"
] | null | null |
[
"Charles I of Anjou",
"spouse",
"Beatrice of Provence"
] |
Mediterranean empire
Italy
Charles's wife, Beatrice of Provence, had died in July 1267. The widowed Charles married Margaret of Nevers in November 1268. She was co-heiress to her father, Odo, the eldest son of Hugh IV, Duke of Burgundy. Pope Clement died on 29 November 1268. The papal vacancy lasted for three years, which strengthened Charles's authority in Italy, but it also deprived him of the ecclesiastic support that only a pope could provide.Charles returned to Lucera to personally direct its siege in April 1269. The Saracens and the Ghibellines who had escaped to the town resisted until starvation forced them to surrender in August 1269. Charles sent Philip and Guy of Montfort to Sicily to force the rebels there into submission, but they could only capture Augusta. Charles made William l'Estandart the commander of the army in Sicily in August 1269. L'Estandart captured Agrigento, forcing Frederick of Castile and Frederick Lancia to seek refuge in Tunis. After L'Estandart's subsequent victory at Sciacca, only Capece resisted, but he also had to surrender in early 1270.Charles's troops forced Siena and Pisa—the last towns to resist him in Tuscany—to sue for peace in August 1270. He granted privileges to the Tuscan merchants and bankers which strengthened their position in the Regno. His influence was declining in Lombardy, because the Lombard towns no longer feared an invasion from Germany after Conradin's death. In May 1269 Charles sent Walter of La Roche to represent him in the province, but this failed to strengthen his authority. In October Charles's officials convoked an assembly at Cremona, and invited the Lombard towns to attend. The Lombard towns accepted the invitation, but some towns—Milan, Bologna, Alessandria and Tortona—only confirmed their alliance with Charles, without acknowledging his rule.
|
spouse
| 51 |
[
"partner"
] | null | null |
[
"Charles I of Anjou",
"sibling",
"Louis IX of France"
] |
Louis VIII died in November 1226 and his eldest son, Louis IX, succeeded him. The late King willed that his youngest sons were to be prepared for a career in the Roman Catholic Church. The details of Charles's tuition are unknown, but he received a good education. He understood the principal Catholic doctrines and could identify errors in Latin texts. His passion for poetry, medical sciences, and law is well documented.Charles later said that his mother had a strong impact on her children's education; in reality, Blanche was fully engaged in state administration, and could likely spare little time for her youngest children. Charles lived at the court of a brother, Robert I, Count of Artois, from 1237. About four years later he was put into the care of his youngest brother, Alphonse, Count of Poitiers. His participation in his brothers' military campaign against Hugh X of Lusignan, Count of La Marche, in 1242 showed that he was no longer destined for a Church career.
|
sibling
| 37 |
[
"brother or sister",
"kin"
] | null | null |
[
"Charles I of Anjou",
"spouse",
"Margaret of Burgundy"
] |
Mediterranean empire
Italy
Charles's wife, Beatrice of Provence, had died in July 1267. The widowed Charles married Margaret of Nevers in November 1268. She was co-heiress to her father, Odo, the eldest son of Hugh IV, Duke of Burgundy. Pope Clement died on 29 November 1268. The papal vacancy lasted for three years, which strengthened Charles's authority in Italy, but it also deprived him of the ecclesiastic support that only a pope could provide.Charles returned to Lucera to personally direct its siege in April 1269. The Saracens and the Ghibellines who had escaped to the town resisted until starvation forced them to surrender in August 1269. Charles sent Philip and Guy of Montfort to Sicily to force the rebels there into submission, but they could only capture Augusta. Charles made William l'Estandart the commander of the army in Sicily in August 1269. L'Estandart captured Agrigento, forcing Frederick of Castile and Frederick Lancia to seek refuge in Tunis. After L'Estandart's subsequent victory at Sciacca, only Capece resisted, but he also had to surrender in early 1270.Charles's troops forced Siena and Pisa—the last towns to resist him in Tuscany—to sue for peace in August 1270. He granted privileges to the Tuscan merchants and bankers which strengthened their position in the Regno. His influence was declining in Lombardy, because the Lombard towns no longer feared an invasion from Germany after Conradin's death. In May 1269 Charles sent Walter of La Roche to represent him in the province, but this failed to strengthen his authority. In October Charles's officials convoked an assembly at Cremona, and invited the Lombard towns to attend. The Lombard towns accepted the invitation, but some towns—Milan, Bologna, Alessandria and Tortona—only confirmed their alliance with Charles, without acknowledging his rule.
|
spouse
| 51 |
[
"partner"
] | null | null |
[
"Saint Isabelle of France",
"sibling",
"Louis IX of France"
] |
Isabelle of France (March 1224 – 23 February 1270) was a French princess and daughter of Louis VIII of France and Blanche of Castile. She was a younger sister of King Louis IX of France (Saint Louis) and of Alfonso, Count of Poitiers, and an older sister of King Charles I of Sicily. In 1256, she founded the nunnery of Longchamp in part of the Forest of Rouvray (now called the Bois de Boulogne), west of Paris. Isabelle consecrated her virginity and her entire life to God alone. She is honored as a saint by the Franciscan Order. Her feast day is 22 February.
|
sibling
| 37 |
[
"brother or sister",
"kin"
] | null | null |
[
"Saint Isabelle of France",
"mother",
"Blanche of Castile"
] |
Early life
Born in March 1225, Isabelle was daughter of Louis VIII of France and Blanche of Castile. Her father died when she was two years old, and it was her mother, Blanche, who oversaw her education. Isabelle could read both Latin and the vernacular, and enjoyed tales of chivalry as well as devotional texts. While pursuing the traditional feminine interests such as embroidery, she took special pleasure in working on priestly vestments. As a child, she requested spiritual direction and became even more devoted to the Lord under the guidance of the Franciscans.
By virtue of the Treaty of Vendôme in March 1227, Isabelle was betrothed to Hugh, eldest son and heir of Hugh X of Lusignan, with the marriage contract being signed on June 1230; however, she refused to celebrate the formal wedding due to her fixed determination to remain a virgin, although she never became a nun. Later, she refused the hand of Conrad IV of Germany, son of Frederick II, Holy Roman Emperor, although pressed to accept by everyone, even by Innocent IV.
Isabel sent from her table the nicest dishes to the poor, and reserved for them almost whatever was at her disposal. By the papal bull of 26 May 1254, Pope Innocent IV allowed her to retain some Franciscan friars as her special confessors. She was even more devoted to the Franciscan Order than was her royal brother.
|
mother
| 52 |
[
"mom",
"mommy",
"mum",
"mama",
"parent"
] | null | null |
[
"Saint Isabelle of France",
"sibling",
"Alphonse, Count of Poitiers"
] |
Isabelle of France (March 1224 – 23 February 1270) was a French princess and daughter of Louis VIII of France and Blanche of Castile. She was a younger sister of King Louis IX of France (Saint Louis) and of Alfonso, Count of Poitiers, and an older sister of King Charles I of Sicily. In 1256, she founded the nunnery of Longchamp in part of the Forest of Rouvray (now called the Bois de Boulogne), west of Paris. Isabelle consecrated her virginity and her entire life to God alone. She is honored as a saint by the Franciscan Order. Her feast day is 22 February.
|
sibling
| 37 |
[
"brother or sister",
"kin"
] | null | null |
[
"Saint Isabelle of France",
"father",
"Louis VIII of France"
] |
Isabelle of France (March 1224 – 23 February 1270) was a French princess and daughter of Louis VIII of France and Blanche of Castile. She was a younger sister of King Louis IX of France (Saint Louis) and of Alfonso, Count of Poitiers, and an older sister of King Charles I of Sicily. In 1256, she founded the nunnery of Longchamp in part of the Forest of Rouvray (now called the Bois de Boulogne), west of Paris. Isabelle consecrated her virginity and her entire life to God alone. She is honored as a saint by the Franciscan Order. Her feast day is 22 February.Early life
Born in March 1225, Isabelle was daughter of Louis VIII of France and Blanche of Castile. Her father died when she was two years old, and it was her mother, Blanche, who oversaw her education. Isabelle could read both Latin and the vernacular, and enjoyed tales of chivalry as well as devotional texts. While pursuing the traditional feminine interests such as embroidery, she took special pleasure in working on priestly vestments. As a child, she requested spiritual direction and became even more devoted to the Lord under the guidance of the Franciscans.
By virtue of the Treaty of Vendôme in March 1227, Isabelle was betrothed to Hugh, eldest son and heir of Hugh X of Lusignan, with the marriage contract being signed on June 1230; however, she refused to celebrate the formal wedding due to her fixed determination to remain a virgin, although she never became a nun. Later, she refused the hand of Conrad IV of Germany, son of Frederick II, Holy Roman Emperor, although pressed to accept by everyone, even by Innocent IV.
Isabel sent from her table the nicest dishes to the poor, and reserved for them almost whatever was at her disposal. By the papal bull of 26 May 1254, Pope Innocent IV allowed her to retain some Franciscan friars as her special confessors. She was even more devoted to the Franciscan Order than was her royal brother.
|
father
| 57 |
[
"dad",
"daddy",
"papa",
"pop",
"sire"
] | null | null |
[
"Saint Isabelle of France",
"place of death",
"Abbey of Longchamp"
] |
Longchamp Abbey
As Isabelle wished to found a community of Sorores minores (Sisters minor), her brother King Louis began in 1255 to acquire the necessary land in the Forest of Rouvray, not far from the Seine, west of Paris. On 10 June 1256, the first stone of the monastic church was laid. Pope Alexander IV gave his sanction on 2 February 1259 to the new Rule, which was composed especially for this monastery by Isabelle along with a team of Franciscan university masters including Bonaventure. The community was allowed to hold property. The monastery was named the Convent of the Humility of the Blessed Virgin. In the Rule the nuns were called the Sisters of the Humble Order of Servants of the Most Blessed Virgin Mary. The nuns were subject to the Friars Minor. Some of the first nuns came from the Poor Clare monastery in Reims. A revised version of the Rule was approved by Pope Urban IV on 27 July 1263, which granted preferred the name of Sorores minores inclusae, or Enclosed Sisters minor, for the nuns of Longchamp.
After the death of her mother, Isabelle retired to Longchamps, although she never actually joined the joined the religious community there. She suffered from illnesses during her life, which prevented her from following the rule of life for the nuns. As patroness, she lived there in a room separate from the nuns' cells. she refused to become abbess, which allowed her to retain her wealth and resources, so she could support her abbey and continue to give to the poor. She kept a discipline of silence for most of her day. Her brother, the King, visited often.Death
Isabelle died at Longchamp on 23 February 1270, and was buried in the abbey church. After nine days her body was exhumed; according to the religious legend, it showed no signs of decay, and many miracles were said to have been wrought at her grave. In 1521 Pope Leo X allowed the abbey to celebrate her feast day with a special Office. On 4 June 1637, a second exhumation took place. On 25 January 1688, the nuns obtained permission to celebrate her feast with an octave, and in 1696 the celebration of the feast on 31 August was permitted to the whole Franciscan Order by Pope Innocent XII.
Longchamp Abbey was suppressed in the French Revolution. In 1794 the empty building was offered for sale, but, as no one wished to purchase it, it was destroyed. In 1857 the remaining walls were pulled down, except for one tower, and the land was incorporated into the Bois de Boulogne.
|
place of death
| 45 |
[
"location of death",
"death place",
"place where they died",
"place of passing",
"final resting place"
] | null | null |
[
"Saint Isabelle of France",
"place of burial",
"Abbey of Longchamp"
] |
Longchamp Abbey
As Isabelle wished to found a community of Sorores minores (Sisters minor), her brother King Louis began in 1255 to acquire the necessary land in the Forest of Rouvray, not far from the Seine, west of Paris. On 10 June 1256, the first stone of the monastic church was laid. Pope Alexander IV gave his sanction on 2 February 1259 to the new Rule, which was composed especially for this monastery by Isabelle along with a team of Franciscan university masters including Bonaventure. The community was allowed to hold property. The monastery was named the Convent of the Humility of the Blessed Virgin. In the Rule the nuns were called the Sisters of the Humble Order of Servants of the Most Blessed Virgin Mary. The nuns were subject to the Friars Minor. Some of the first nuns came from the Poor Clare monastery in Reims. A revised version of the Rule was approved by Pope Urban IV on 27 July 1263, which granted preferred the name of Sorores minores inclusae, or Enclosed Sisters minor, for the nuns of Longchamp.
After the death of her mother, Isabelle retired to Longchamps, although she never actually joined the joined the religious community there. She suffered from illnesses during her life, which prevented her from following the rule of life for the nuns. As patroness, she lived there in a room separate from the nuns' cells. she refused to become abbess, which allowed her to retain her wealth and resources, so she could support her abbey and continue to give to the poor. She kept a discipline of silence for most of her day. Her brother, the King, visited often.Death
Isabelle died at Longchamp on 23 February 1270, and was buried in the abbey church. After nine days her body was exhumed; according to the religious legend, it showed no signs of decay, and many miracles were said to have been wrought at her grave. In 1521 Pope Leo X allowed the abbey to celebrate her feast day with a special Office. On 4 June 1637, a second exhumation took place. On 25 January 1688, the nuns obtained permission to celebrate her feast with an octave, and in 1696 the celebration of the feast on 31 August was permitted to the whole Franciscan Order by Pope Innocent XII.
Longchamp Abbey was suppressed in the French Revolution. In 1794 the empty building was offered for sale, but, as no one wished to purchase it, it was destroyed. In 1857 the remaining walls were pulled down, except for one tower, and the land was incorporated into the Bois de Boulogne.
|
place of burial
| 58 |
[
"final resting place",
"burial site",
"last resting place",
"grave site",
"interment location"
] | null | null |
[
"Saint Isabelle of France",
"noble title",
"princess"
] |
Isabelle of France (March 1224 – 23 February 1270) was a French princess and daughter of Louis VIII of France and Blanche of Castile. She was a younger sister of King Louis IX of France (Saint Louis) and of Alfonso, Count of Poitiers, and an older sister of King Charles I of Sicily. In 1256, she founded the nunnery of Longchamp in part of the Forest of Rouvray (now called the Bois de Boulogne), west of Paris. Isabelle consecrated her virginity and her entire life to God alone. She is honored as a saint by the Franciscan Order. Her feast day is 22 February.
|
noble title
| 61 |
[
"aristocratic title",
"rank of nobility",
"peerage",
"nobility rank",
"aristocratic rank"
] | null | null |
[
"Caesarion",
"instance of",
"human"
] |
Ptolemy XV Caesar (; Greek: Πτολεμαῖος Ptolemaĩos; 23 June 47 BC – August 30 BC), nicknamed Caesarion (Καισαρίων, "Little Caesar"), was the last pharaoh of Ptolemaic Egypt, reigning with his mother Cleopatra from 2 September 44 BC until her death by 12 August 30 BC, then as sole ruler until his death was ordered by Octavian (who would become the first Roman emperor as Augustus).
Caesarion was the eldest son of Cleopatra and the only known biological son of Julius Caesar, after whom he was named. He was the last sovereign member of the Ptolemaic dynasty of Egypt.
|
instance of
| 5 |
[
"type of",
"example of",
"manifestation of",
"representation of"
] | null | null |
[
"Caesarion",
"place of birth",
"Alexandria"
] |
Ptolemy XV Caesar (; Greek: Πτολεμαῖος Ptolemaĩos; 23 June 47 BC – August 30 BC), nicknamed Caesarion (Καισαρίων, "Little Caesar"), was the last pharaoh of Ptolemaic Egypt, reigning with his mother Cleopatra from 2 September 44 BC until her death by 12 August 30 BC, then as sole ruler until his death was ordered by Octavian (who would become the first Roman emperor as Augustus).
Caesarion was the eldest son of Cleopatra and the only known biological son of Julius Caesar, after whom he was named. He was the last sovereign member of the Ptolemaic dynasty of Egypt.
|
place of birth
| 42 |
[
"birthplace",
"place of origin",
"native place",
"homeland",
"birth city"
] | null | null |
[
"Caesarion",
"place of death",
"Alexandria"
] |
Ptolemy XV Caesar (; Greek: Πτολεμαῖος Ptolemaĩos; 23 June 47 BC – August 30 BC), nicknamed Caesarion (Καισαρίων, "Little Caesar"), was the last pharaoh of Ptolemaic Egypt, reigning with his mother Cleopatra from 2 September 44 BC until her death by 12 August 30 BC, then as sole ruler until his death was ordered by Octavian (who would become the first Roman emperor as Augustus).
Caesarion was the eldest son of Cleopatra and the only known biological son of Julius Caesar, after whom he was named. He was the last sovereign member of the Ptolemaic dynasty of Egypt.Death
After the defeat of Mark Antony and Cleopatra at the Battle of Actium in 31 BC, Cleopatra seems to have groomed Caesarion to take over as "sole ruler without his mother". She may have intended to go into exile, perhaps with Antony, who may have hoped that he would be allowed to retire as Lepidus had. Caesarion reappears in the historical record in 30 BC, when Octavian invaded Egypt and searched for him. Cleopatra may have sent Caesarion, 17 years old at the time, to the Red Sea port of Berenice for safety, possibly as part of plans for an escape to India. Plutarch does say that Caesarion was sent to India, but also that he was lured back by false promises of the kingdom of Egypt: Caesarion, who was said to be Cleopatra's son by Julius Caesar, was sent by his mother, with much treasure, into India, by way of Ethiopia. There Rhodon, another tutor like Theodorus, persuaded him to go back, on the ground that [Octavian] Caesar invited him to take the kingdom.
Octavian captured the city of Alexandria on 1 August 30 BC, the date that marks the official annexation of Egypt to the Roman Republic. Around this time Mark Antony and Cleopatra died, traditionally said to be by suicide, though murder has been suggested.Octavian is supposed to have had Pharaoh Caesarion executed in Alexandria, following the advice of Arius Didymus, who said "Too many Caesars is not good" (a pun on a line in Homer). It is popularly thought that he was strangled, but the exact circumstances of his death have not been documented. Octavian then assumed absolute control of Egypt. The year 30 BC was considered the first year of the new ruler's reign according to the traditional chronological system of Egypt.
|
place of death
| 45 |
[
"location of death",
"death place",
"place where they died",
"place of passing",
"final resting place"
] | null | null |
[
"Caesarion",
"manner of death",
"capital punishment"
] |
Ptolemy XV Caesar (; Greek: Πτολεμαῖος Ptolemaĩos; 23 June 47 BC – August 30 BC), nicknamed Caesarion (Καισαρίων, "Little Caesar"), was the last pharaoh of Ptolemaic Egypt, reigning with his mother Cleopatra from 2 September 44 BC until her death by 12 August 30 BC, then as sole ruler until his death was ordered by Octavian (who would become the first Roman emperor as Augustus).
Caesarion was the eldest son of Cleopatra and the only known biological son of Julius Caesar, after whom he was named. He was the last sovereign member of the Ptolemaic dynasty of Egypt.
|
manner of death
| 44 |
[
"cause of death",
"mode of death",
"method of death",
"way of dying",
"circumstances of death"
] | null | null |
[
"Caesarion",
"sibling",
"Cleopatra Selene II"
] |
Early life
Ptolemy Caesar Philomath Philometor (Koinē Greek: Πτολεμαῖος Καῖσαρ Φιλοπάτωρ Φιλομήτωρ, romanized: Ptolemaĩos Kaĩsar Philopátōr Philomḗtōr, lit. 'Ptolemy Caesar, Beloved of his Father, Beloved of his Mother') was born in Egypt on 23 June 47 BC. His mother Cleopatra insisted that he was the son of Roman politician and dictator Julius Caesar, and while he was said to have inherited Caesar's looks and manner, Caesar did not officially acknowledge him. One of Caesar's supporters, Gaius Oppius, even wrote a pamphlet which attempted to prove that Caesar could not have fathered Caesarion. Nevertheless, Caesar may have allowed Caesarion to use his name. The matter became contentious when Caesar's adopted son, Octavian, came into conflict with Cleopatra.Caesarion spent two of his infant years, from 46 to 44 BC, in Rome, where he and his mother were Caesar's guests at his villa, Horti Caesaris. Cleopatra hoped that her son would eventually succeed his father as the head of the Roman Republic, as well as of Egypt. After Caesar's assassination on 15 March 44 BC, Cleopatra and Caesarion returned to Egypt. Caesarion was named co-ruler by his mother on 2 September 44 BC at the age of three, although he was pharaoh in name only, with Cleopatra keeping actual authority. Cleopatra compared her relationship to her son with that of the Egyptian goddess Isis and her divine child Horus.There is no historical record of Caesarion between 44 BC until the Donations of Antioch in 36 BC. Two years later he also appears at the Donations of Alexandria. Cleopatra and Antony staged both "Donations" to donate lands dominated by Rome and Parthia to Cleopatra's children: Caesarion, the twins Alexander Helios and Cleopatra Selene II, and Ptolemy Philadelphus (the last three were his maternal half-siblings fathered by Mark Antony). Octavian gave public approval to the Donations of Antioch in 36 BC, which have been described as an Antonian strategy to rule the East making use of Cleopatra's unique royal Seleucid lineage in the regions donated.
|
sibling
| 37 |
[
"brother or sister",
"kin"
] | null | null |
[
"Caesarion",
"mother",
"Cleopatra"
] |
Ptolemy XV Caesar (; Greek: Πτολεμαῖος Ptolemaĩos; 23 June 47 BC – August 30 BC), nicknamed Caesarion (Καισαρίων, "Little Caesar"), was the last pharaoh of Ptolemaic Egypt, reigning with his mother Cleopatra from 2 September 44 BC until her death by 12 August 30 BC, then as sole ruler until his death was ordered by Octavian (who would become the first Roman emperor as Augustus).
Caesarion was the eldest son of Cleopatra and the only known biological son of Julius Caesar, after whom he was named. He was the last sovereign member of the Ptolemaic dynasty of Egypt.Early life
Ptolemy Caesar Philomath Philometor (Koinē Greek: Πτολεμαῖος Καῖσαρ Φιλοπάτωρ Φιλομήτωρ, romanized: Ptolemaĩos Kaĩsar Philopátōr Philomḗtōr, lit. 'Ptolemy Caesar, Beloved of his Father, Beloved of his Mother') was born in Egypt on 23 June 47 BC. His mother Cleopatra insisted that he was the son of Roman politician and dictator Julius Caesar, and while he was said to have inherited Caesar's looks and manner, Caesar did not officially acknowledge him. One of Caesar's supporters, Gaius Oppius, even wrote a pamphlet which attempted to prove that Caesar could not have fathered Caesarion. Nevertheless, Caesar may have allowed Caesarion to use his name. The matter became contentious when Caesar's adopted son, Octavian, came into conflict with Cleopatra.Caesarion spent two of his infant years, from 46 to 44 BC, in Rome, where he and his mother were Caesar's guests at his villa, Horti Caesaris. Cleopatra hoped that her son would eventually succeed his father as the head of the Roman Republic, as well as of Egypt. After Caesar's assassination on 15 March 44 BC, Cleopatra and Caesarion returned to Egypt. Caesarion was named co-ruler by his mother on 2 September 44 BC at the age of three, although he was pharaoh in name only, with Cleopatra keeping actual authority. Cleopatra compared her relationship to her son with that of the Egyptian goddess Isis and her divine child Horus.There is no historical record of Caesarion between 44 BC until the Donations of Antioch in 36 BC. Two years later he also appears at the Donations of Alexandria. Cleopatra and Antony staged both "Donations" to donate lands dominated by Rome and Parthia to Cleopatra's children: Caesarion, the twins Alexander Helios and Cleopatra Selene II, and Ptolemy Philadelphus (the last three were his maternal half-siblings fathered by Mark Antony). Octavian gave public approval to the Donations of Antioch in 36 BC, which have been described as an Antonian strategy to rule the East making use of Cleopatra's unique royal Seleucid lineage in the regions donated.
|
mother
| 52 |
[
"mom",
"mommy",
"mum",
"mama",
"parent"
] | null | null |
[
"Caesarion",
"sibling",
"Ptolemy Philadelphus"
] |
Early life
Ptolemy Caesar Philomath Philometor (Koinē Greek: Πτολεμαῖος Καῖσαρ Φιλοπάτωρ Φιλομήτωρ, romanized: Ptolemaĩos Kaĩsar Philopátōr Philomḗtōr, lit. 'Ptolemy Caesar, Beloved of his Father, Beloved of his Mother') was born in Egypt on 23 June 47 BC. His mother Cleopatra insisted that he was the son of Roman politician and dictator Julius Caesar, and while he was said to have inherited Caesar's looks and manner, Caesar did not officially acknowledge him. One of Caesar's supporters, Gaius Oppius, even wrote a pamphlet which attempted to prove that Caesar could not have fathered Caesarion. Nevertheless, Caesar may have allowed Caesarion to use his name. The matter became contentious when Caesar's adopted son, Octavian, came into conflict with Cleopatra.Caesarion spent two of his infant years, from 46 to 44 BC, in Rome, where he and his mother were Caesar's guests at his villa, Horti Caesaris. Cleopatra hoped that her son would eventually succeed his father as the head of the Roman Republic, as well as of Egypt. After Caesar's assassination on 15 March 44 BC, Cleopatra and Caesarion returned to Egypt. Caesarion was named co-ruler by his mother on 2 September 44 BC at the age of three, although he was pharaoh in name only, with Cleopatra keeping actual authority. Cleopatra compared her relationship to her son with that of the Egyptian goddess Isis and her divine child Horus.There is no historical record of Caesarion between 44 BC until the Donations of Antioch in 36 BC. Two years later he also appears at the Donations of Alexandria. Cleopatra and Antony staged both "Donations" to donate lands dominated by Rome and Parthia to Cleopatra's children: Caesarion, the twins Alexander Helios and Cleopatra Selene II, and Ptolemy Philadelphus (the last three were his maternal half-siblings fathered by Mark Antony). Octavian gave public approval to the Donations of Antioch in 36 BC, which have been described as an Antonian strategy to rule the East making use of Cleopatra's unique royal Seleucid lineage in the regions donated.
|
sibling
| 37 |
[
"brother or sister",
"kin"
] | null | null |
[
"Caesarion",
"father",
"Julius Caesar"
] |
Ptolemy XV Caesar (; Greek: Πτολεμαῖος Ptolemaĩos; 23 June 47 BC – August 30 BC), nicknamed Caesarion (Καισαρίων, "Little Caesar"), was the last pharaoh of Ptolemaic Egypt, reigning with his mother Cleopatra from 2 September 44 BC until her death by 12 August 30 BC, then as sole ruler until his death was ordered by Octavian (who would become the first Roman emperor as Augustus).
Caesarion was the eldest son of Cleopatra and the only known biological son of Julius Caesar, after whom he was named. He was the last sovereign member of the Ptolemaic dynasty of Egypt.Early life
Ptolemy Caesar Philomath Philometor (Koinē Greek: Πτολεμαῖος Καῖσαρ Φιλοπάτωρ Φιλομήτωρ, romanized: Ptolemaĩos Kaĩsar Philopátōr Philomḗtōr, lit. 'Ptolemy Caesar, Beloved of his Father, Beloved of his Mother') was born in Egypt on 23 June 47 BC. His mother Cleopatra insisted that he was the son of Roman politician and dictator Julius Caesar, and while he was said to have inherited Caesar's looks and manner, Caesar did not officially acknowledge him. One of Caesar's supporters, Gaius Oppius, even wrote a pamphlet which attempted to prove that Caesar could not have fathered Caesarion. Nevertheless, Caesar may have allowed Caesarion to use his name. The matter became contentious when Caesar's adopted son, Octavian, came into conflict with Cleopatra.Caesarion spent two of his infant years, from 46 to 44 BC, in Rome, where he and his mother were Caesar's guests at his villa, Horti Caesaris. Cleopatra hoped that her son would eventually succeed his father as the head of the Roman Republic, as well as of Egypt. After Caesar's assassination on 15 March 44 BC, Cleopatra and Caesarion returned to Egypt. Caesarion was named co-ruler by his mother on 2 September 44 BC at the age of three, although he was pharaoh in name only, with Cleopatra keeping actual authority. Cleopatra compared her relationship to her son with that of the Egyptian goddess Isis and her divine child Horus.There is no historical record of Caesarion between 44 BC until the Donations of Antioch in 36 BC. Two years later he also appears at the Donations of Alexandria. Cleopatra and Antony staged both "Donations" to donate lands dominated by Rome and Parthia to Cleopatra's children: Caesarion, the twins Alexander Helios and Cleopatra Selene II, and Ptolemy Philadelphus (the last three were his maternal half-siblings fathered by Mark Antony). Octavian gave public approval to the Donations of Antioch in 36 BC, which have been described as an Antonian strategy to rule the East making use of Cleopatra's unique royal Seleucid lineage in the regions donated.
|
father
| 57 |
[
"dad",
"daddy",
"papa",
"pop",
"sire"
] | null | null |
[
"Caesarion",
"sibling",
"Alexander Helios"
] |
Early life
Ptolemy Caesar Philomath Philometor (Koinē Greek: Πτολεμαῖος Καῖσαρ Φιλοπάτωρ Φιλομήτωρ, romanized: Ptolemaĩos Kaĩsar Philopátōr Philomḗtōr, lit. 'Ptolemy Caesar, Beloved of his Father, Beloved of his Mother') was born in Egypt on 23 June 47 BC. His mother Cleopatra insisted that he was the son of Roman politician and dictator Julius Caesar, and while he was said to have inherited Caesar's looks and manner, Caesar did not officially acknowledge him. One of Caesar's supporters, Gaius Oppius, even wrote a pamphlet which attempted to prove that Caesar could not have fathered Caesarion. Nevertheless, Caesar may have allowed Caesarion to use his name. The matter became contentious when Caesar's adopted son, Octavian, came into conflict with Cleopatra.Caesarion spent two of his infant years, from 46 to 44 BC, in Rome, where he and his mother were Caesar's guests at his villa, Horti Caesaris. Cleopatra hoped that her son would eventually succeed his father as the head of the Roman Republic, as well as of Egypt. After Caesar's assassination on 15 March 44 BC, Cleopatra and Caesarion returned to Egypt. Caesarion was named co-ruler by his mother on 2 September 44 BC at the age of three, although he was pharaoh in name only, with Cleopatra keeping actual authority. Cleopatra compared her relationship to her son with that of the Egyptian goddess Isis and her divine child Horus.There is no historical record of Caesarion between 44 BC until the Donations of Antioch in 36 BC. Two years later he also appears at the Donations of Alexandria. Cleopatra and Antony staged both "Donations" to donate lands dominated by Rome and Parthia to Cleopatra's children: Caesarion, the twins Alexander Helios and Cleopatra Selene II, and Ptolemy Philadelphus (the last three were his maternal half-siblings fathered by Mark Antony). Octavian gave public approval to the Donations of Antioch in 36 BC, which have been described as an Antonian strategy to rule the East making use of Cleopatra's unique royal Seleucid lineage in the regions donated.
|
sibling
| 37 |
[
"brother or sister",
"kin"
] | null | null |
[
"Caesarion",
"position held",
"pharaoh"
] |
Ptolemy XV Caesar (; Greek: Πτολεμαῖος Ptolemaĩos; 23 June 47 BC – August 30 BC), nicknamed Caesarion (Καισαρίων, "Little Caesar"), was the last pharaoh of Ptolemaic Egypt, reigning with his mother Cleopatra from 2 September 44 BC until her death by 12 August 30 BC, then as sole ruler until his death was ordered by Octavian (who would become the first Roman emperor as Augustus).
Caesarion was the eldest son of Cleopatra and the only known biological son of Julius Caesar, after whom he was named. He was the last sovereign member of the Ptolemaic dynasty of Egypt.
|
position held
| 59 |
[
"occupation",
"job title",
"post",
"office",
"rank"
] | null | null |
[
"Caesarion",
"noble title",
"pharaoh"
] |
Ptolemy XV Caesar (; Greek: Πτολεμαῖος Ptolemaĩos; 23 June 47 BC – August 30 BC), nicknamed Caesarion (Καισαρίων, "Little Caesar"), was the last pharaoh of Ptolemaic Egypt, reigning with his mother Cleopatra from 2 September 44 BC until her death by 12 August 30 BC, then as sole ruler until his death was ordered by Octavian (who would become the first Roman emperor as Augustus).
Caesarion was the eldest son of Cleopatra and the only known biological son of Julius Caesar, after whom he was named. He was the last sovereign member of the Ptolemaic dynasty of Egypt.
|
noble title
| 61 |
[
"aristocratic title",
"rank of nobility",
"peerage",
"nobility rank",
"aristocratic rank"
] | null | null |
[
"Caesarion",
"country of citizenship",
"Ancient Egypt"
] |
Ptolemy XV Caesar (; Greek: Πτολεμαῖος Ptolemaĩos; 23 June 47 BC – August 30 BC), nicknamed Caesarion (Καισαρίων, "Little Caesar"), was the last pharaoh of Ptolemaic Egypt, reigning with his mother Cleopatra from 2 September 44 BC until her death by 12 August 30 BC, then as sole ruler until his death was ordered by Octavian (who would become the first Roman emperor as Augustus).
Caesarion was the eldest son of Cleopatra and the only known biological son of Julius Caesar, after whom he was named. He was the last sovereign member of the Ptolemaic dynasty of Egypt.
|
country of citizenship
| 63 |
[
"citizenship country",
"place of citizenship",
"country of origin",
"citizenship nation",
"country of citizenship status"
] | null | null |
[
"Caesarion",
"family",
"Ptolemaic dynasty"
] |
Ptolemy XV Caesar (; Greek: Πτολεμαῖος Ptolemaĩos; 23 June 47 BC – August 30 BC), nicknamed Caesarion (Καισαρίων, "Little Caesar"), was the last pharaoh of Ptolemaic Egypt, reigning with his mother Cleopatra from 2 September 44 BC until her death by 12 August 30 BC, then as sole ruler until his death was ordered by Octavian (who would become the first Roman emperor as Augustus).
Caesarion was the eldest son of Cleopatra and the only known biological son of Julius Caesar, after whom he was named. He was the last sovereign member of the Ptolemaic dynasty of Egypt.Early life
Ptolemy Caesar Philomath Philometor (Koinē Greek: Πτολεμαῖος Καῖσαρ Φιλοπάτωρ Φιλομήτωρ, romanized: Ptolemaĩos Kaĩsar Philopátōr Philomḗtōr, lit. 'Ptolemy Caesar, Beloved of his Father, Beloved of his Mother') was born in Egypt on 23 June 47 BC. His mother Cleopatra insisted that he was the son of Roman politician and dictator Julius Caesar, and while he was said to have inherited Caesar's looks and manner, Caesar did not officially acknowledge him. One of Caesar's supporters, Gaius Oppius, even wrote a pamphlet which attempted to prove that Caesar could not have fathered Caesarion. Nevertheless, Caesar may have allowed Caesarion to use his name. The matter became contentious when Caesar's adopted son, Octavian, came into conflict with Cleopatra.Caesarion spent two of his infant years, from 46 to 44 BC, in Rome, where he and his mother were Caesar's guests at his villa, Horti Caesaris. Cleopatra hoped that her son would eventually succeed his father as the head of the Roman Republic, as well as of Egypt. After Caesar's assassination on 15 March 44 BC, Cleopatra and Caesarion returned to Egypt. Caesarion was named co-ruler by his mother on 2 September 44 BC at the age of three, although he was pharaoh in name only, with Cleopatra keeping actual authority. Cleopatra compared her relationship to her son with that of the Egyptian goddess Isis and her divine child Horus.There is no historical record of Caesarion between 44 BC until the Donations of Antioch in 36 BC. Two years later he also appears at the Donations of Alexandria. Cleopatra and Antony staged both "Donations" to donate lands dominated by Rome and Parthia to Cleopatra's children: Caesarion, the twins Alexander Helios and Cleopatra Selene II, and Ptolemy Philadelphus (the last three were his maternal half-siblings fathered by Mark Antony). Octavian gave public approval to the Donations of Antioch in 36 BC, which have been described as an Antonian strategy to rule the East making use of Cleopatra's unique royal Seleucid lineage in the regions donated.
|
family
| 41 |
[
"clan",
"kinship",
"lineage",
"dynasty",
"tribe"
] | null | null |
[
"Caesarion",
"sex or gender",
"male"
] |
Ptolemy XV Caesar (; Greek: Πτολεμαῖος Ptolemaĩos; 23 June 47 BC – August 30 BC), nicknamed Caesarion (Καισαρίων, "Little Caesar"), was the last pharaoh of Ptolemaic Egypt, reigning with his mother Cleopatra from 2 September 44 BC until her death by 12 August 30 BC, then as sole ruler until his death was ordered by Octavian (who would become the first Roman emperor as Augustus).
Caesarion was the eldest son of Cleopatra and the only known biological son of Julius Caesar, after whom he was named. He was the last sovereign member of the Ptolemaic dynasty of Egypt.
|
sex or gender
| 65 |
[
"biological sex",
"gender identity",
"gender expression",
"sexual orientation",
"gender classification"
] | null | null |
[
"Caesarion",
"occupation",
"sovereign"
] |
Ptolemy XV Caesar (; Greek: Πτολεμαῖος Ptolemaĩos; 23 June 47 BC – August 30 BC), nicknamed Caesarion (Καισαρίων, "Little Caesar"), was the last pharaoh of Ptolemaic Egypt, reigning with his mother Cleopatra from 2 September 44 BC until her death by 12 August 30 BC, then as sole ruler until his death was ordered by Octavian (who would become the first Roman emperor as Augustus).
Caesarion was the eldest son of Cleopatra and the only known biological son of Julius Caesar, after whom he was named. He was the last sovereign member of the Ptolemaic dynasty of Egypt.
|
occupation
| 48 |
[
"job",
"profession",
"career",
"vocation",
"employment"
] | null | null |
[
"Cleopatra Selene II",
"instance of",
"human"
] |
Cleopatra Selene II (Greek: Κλεοπάτρα Σελήνη; summer 40 BC – c. 5 BC; the numeration is modern) was a Ptolemaic princess, Queen of Numidia (briefly in 25 BC) and Mauretania (25 BC – 5 BC) and Queen of Cyrenaica (34 BC – 30 BC). She was an important royal woman in the early Augustan age.
Cleopatra Selene was the only daughter of Greek Ptolemaic Queen Cleopatra VII of Egypt and Roman Triumvir Mark Antony. In the Donations of Antioch and of Alexandria, she was made queen of Cyrenaica and Libya. After Antony and Cleopatra's defeat at Actium and their suicides in Egypt in 30 BC, Selene and her brothers were brought to Rome and placed in the household of Octavian's sister, Octavia the Younger, a former wife of her father.
Selene eventually married Juba II of Numidia and Mauretania. She had great influence in Mauretania's government decisions, especially regarding trade and construction projects. During their reign, the country became extremely wealthy. The couple had a son and successor, Ptolemy of Mauretania. Through their granddaughter Drusilla, the Ptolemaic line intermarried into Roman nobility for many generations.
|
instance of
| 5 |
[
"type of",
"example of",
"manifestation of",
"representation of"
] | null | null |
[
"Cleopatra Selene II",
"sibling",
"Caesarion"
] |
Early life
Childhood
Cleopatra Selene was born in approximately 40 BC in Egypt, as Queen Cleopatra VII's only daughter. Her second name ("moon" in Ancient Greek) opposes the second name of her twin brother, Alexander Helios ("sun" in Ancient Greek). She was raised and highly educated in Alexandria in a manner appropriate for a princess. The twins were formally acknowledged by their father, Triumvir Mark Antony, during a political meeting with their mother in 37 BC. Their younger brother, Ptolemy Antony Philadelphos, was born a year later. Their mother most likely planned for Selene to marry her older half-brother Caesarion, son of Cleopatra by Julius Caesar, after whom he was named.
Over the next two years, Antony bestowed a great deal of land on Cleopatra and their children under his triumviral authority. In 34 BC, during the Donations of Alexandria, huge crowds assembled to witness the couple sit on golden thrones on a silver platform with Caesarion, Cleopatra Selene, Alexander Helios, and Ptolemy Philadelphus sitting on smaller ones below them. Antony declared Cleopatra to be Queen of Kings, Caesarion to be the true son of Julius Caesar and King of Egypt, and proceeded to bestow kingdoms of their own upon Selene and her brothers. She was made ruler of Cyrenaica and Libya. Neither of the children were old enough to assume control of their lands, but it was clear that their parents intended they should do so in the future. This event, along with Antony's marriage to Cleopatra and divorce of Octavia Minor, older sister of Octavian (future Roman Emperor Caesar Augustus), marked a turning point that led to the Final War of the Roman Republic.
In 31 BC. during a naval battle at Actium, Antony and Cleopatra were defeated by Octavian. By the time Octavian arrived in Egypt in the summer of 30 BC, the couple had sent the children away. Caesarion went to India, but en route he was betrayed by his tutor, intercepted by Roman forces and executed. Selene, Alexander, and Ptolemy Philadelphos went south to Thebes. Meanwhile, their parents committed suicide as Octavian and his army invaded Egypt. The deaths of their mother and Caesarion left Selene and Alexander nominally in charge of Egypt until the kingdom was officially annexed by the Roman Empire two weeks later.
|
sibling
| 37 |
[
"brother or sister",
"kin"
] | null | null |
[
"Cleopatra Selene II",
"sibling",
"Antonia Minor"
] |
Life at Rome
Octavian captured Selene and her brothers, and took them to Rome. During his triumph, he paraded the twins dressed as the moon and the sun in heavy golden chains, behind an effigy of their mother clutching an asp to her arm. The chains were so heavy that the children were unable to walk in them, eliciting unexpected sympathy from many of the Roman onlookers.Once Egypt had ceased to exist as an independent kingdom, there remained the question of what to do with Selene and her brothers. In the absence of any surviving relative, responsibility for the children passed to Augustus, who in turn gave the siblings to Octavia to be raised in her household on the Palatine Hill. They were members of an extended family that included their half-brother Iullus Antonius (their father's son with his late wife Fulvia), their half-sisters, both called Antonia (daughters of their father with Octavia), and Octavia's older children from a previous marriage, Marcus Claudius Marcellus and his two sisters called Marcella. Between 26 and 20 BC, Cleopatra Selene is the only known surviving member of the Ptolemaic dynasty. Her brothers are not recorded in any known historical account and are presumed to have died, possibly from either illness or assassination.
|
sibling
| 37 |
[
"brother or sister",
"kin"
] | null | null |
[
"Cleopatra Selene II",
"sibling",
"Antonia Major"
] |
Life at Rome
Octavian captured Selene and her brothers, and took them to Rome. During his triumph, he paraded the twins dressed as the moon and the sun in heavy golden chains, behind an effigy of their mother clutching an asp to her arm. The chains were so heavy that the children were unable to walk in them, eliciting unexpected sympathy from many of the Roman onlookers.Once Egypt had ceased to exist as an independent kingdom, there remained the question of what to do with Selene and her brothers. In the absence of any surviving relative, responsibility for the children passed to Augustus, who in turn gave the siblings to Octavia to be raised in her household on the Palatine Hill. They were members of an extended family that included their half-brother Iullus Antonius (their father's son with his late wife Fulvia), their half-sisters, both called Antonia (daughters of their father with Octavia), and Octavia's older children from a previous marriage, Marcus Claudius Marcellus and his two sisters called Marcella. Between 26 and 20 BC, Cleopatra Selene is the only known surviving member of the Ptolemaic dynasty. Her brothers are not recorded in any known historical account and are presumed to have died, possibly from either illness or assassination.
|
sibling
| 37 |
[
"brother or sister",
"kin"
] | null | null |
[
"Cleopatra Selene II",
"mother",
"Cleopatra"
] |
Cleopatra Selene II (Greek: Κλεοπάτρα Σελήνη; summer 40 BC – c. 5 BC; the numeration is modern) was a Ptolemaic princess, Queen of Numidia (briefly in 25 BC) and Mauretania (25 BC – 5 BC) and Queen of Cyrenaica (34 BC – 30 BC). She was an important royal woman in the early Augustan age.
Cleopatra Selene was the only daughter of Greek Ptolemaic Queen Cleopatra VII of Egypt and Roman Triumvir Mark Antony. In the Donations of Antioch and of Alexandria, she was made queen of Cyrenaica and Libya. After Antony and Cleopatra's defeat at Actium and their suicides in Egypt in 30 BC, Selene and her brothers were brought to Rome and placed in the household of Octavian's sister, Octavia the Younger, a former wife of her father.
Selene eventually married Juba II of Numidia and Mauretania. She had great influence in Mauretania's government decisions, especially regarding trade and construction projects. During their reign, the country became extremely wealthy. The couple had a son and successor, Ptolemy of Mauretania. Through their granddaughter Drusilla, the Ptolemaic line intermarried into Roman nobility for many generations.
|
mother
| 52 |
[
"mom",
"mommy",
"mum",
"mama",
"parent"
] | null | null |
[
"Cleopatra Selene II",
"sibling",
"Ptolemy Philadelphus"
] |
Early life
Childhood
Cleopatra Selene was born in approximately 40 BC in Egypt, as Queen Cleopatra VII's only daughter. Her second name ("moon" in Ancient Greek) opposes the second name of her twin brother, Alexander Helios ("sun" in Ancient Greek). She was raised and highly educated in Alexandria in a manner appropriate for a princess. The twins were formally acknowledged by their father, Triumvir Mark Antony, during a political meeting with their mother in 37 BC. Their younger brother, Ptolemy Antony Philadelphos, was born a year later. Their mother most likely planned for Selene to marry her older half-brother Caesarion, son of Cleopatra by Julius Caesar, after whom he was named.
Over the next two years, Antony bestowed a great deal of land on Cleopatra and their children under his triumviral authority. In 34 BC, during the Donations of Alexandria, huge crowds assembled to witness the couple sit on golden thrones on a silver platform with Caesarion, Cleopatra Selene, Alexander Helios, and Ptolemy Philadelphus sitting on smaller ones below them. Antony declared Cleopatra to be Queen of Kings, Caesarion to be the true son of Julius Caesar and King of Egypt, and proceeded to bestow kingdoms of their own upon Selene and her brothers. She was made ruler of Cyrenaica and Libya. Neither of the children were old enough to assume control of their lands, but it was clear that their parents intended they should do so in the future. This event, along with Antony's marriage to Cleopatra and divorce of Octavia Minor, older sister of Octavian (future Roman Emperor Caesar Augustus), marked a turning point that led to the Final War of the Roman Republic.
In 31 BC. during a naval battle at Actium, Antony and Cleopatra were defeated by Octavian. By the time Octavian arrived in Egypt in the summer of 30 BC, the couple had sent the children away. Caesarion went to India, but en route he was betrayed by his tutor, intercepted by Roman forces and executed. Selene, Alexander, and Ptolemy Philadelphos went south to Thebes. Meanwhile, their parents committed suicide as Octavian and his army invaded Egypt. The deaths of their mother and Caesarion left Selene and Alexander nominally in charge of Egypt until the kingdom was officially annexed by the Roman Empire two weeks later.
|
sibling
| 37 |
[
"brother or sister",
"kin"
] | null | null |
[
"Cleopatra Selene II",
"sibling",
"Alexander Helios"
] |
Early life
Childhood
Cleopatra Selene was born in approximately 40 BC in Egypt, as Queen Cleopatra VII's only daughter. Her second name ("moon" in Ancient Greek) opposes the second name of her twin brother, Alexander Helios ("sun" in Ancient Greek). She was raised and highly educated in Alexandria in a manner appropriate for a princess. The twins were formally acknowledged by their father, Triumvir Mark Antony, during a political meeting with their mother in 37 BC. Their younger brother, Ptolemy Antony Philadelphos, was born a year later. Their mother most likely planned for Selene to marry her older half-brother Caesarion, son of Cleopatra by Julius Caesar, after whom he was named.
Over the next two years, Antony bestowed a great deal of land on Cleopatra and their children under his triumviral authority. In 34 BC, during the Donations of Alexandria, huge crowds assembled to witness the couple sit on golden thrones on a silver platform with Caesarion, Cleopatra Selene, Alexander Helios, and Ptolemy Philadelphus sitting on smaller ones below them. Antony declared Cleopatra to be Queen of Kings, Caesarion to be the true son of Julius Caesar and King of Egypt, and proceeded to bestow kingdoms of their own upon Selene and her brothers. She was made ruler of Cyrenaica and Libya. Neither of the children were old enough to assume control of their lands, but it was clear that their parents intended they should do so in the future. This event, along with Antony's marriage to Cleopatra and divorce of Octavia Minor, older sister of Octavian (future Roman Emperor Caesar Augustus), marked a turning point that led to the Final War of the Roman Republic.
In 31 BC. during a naval battle at Actium, Antony and Cleopatra were defeated by Octavian. By the time Octavian arrived in Egypt in the summer of 30 BC, the couple had sent the children away. Caesarion went to India, but en route he was betrayed by his tutor, intercepted by Roman forces and executed. Selene, Alexander, and Ptolemy Philadelphos went south to Thebes. Meanwhile, their parents committed suicide as Octavian and his army invaded Egypt. The deaths of their mother and Caesarion left Selene and Alexander nominally in charge of Egypt until the kingdom was officially annexed by the Roman Empire two weeks later.Life at Rome
Octavian captured Selene and her brothers, and took them to Rome. During his triumph, he paraded the twins dressed as the moon and the sun in heavy golden chains, behind an effigy of their mother clutching an asp to her arm. The chains were so heavy that the children were unable to walk in them, eliciting unexpected sympathy from many of the Roman onlookers.Once Egypt had ceased to exist as an independent kingdom, there remained the question of what to do with Selene and her brothers. In the absence of any surviving relative, responsibility for the children passed to Augustus, who in turn gave the siblings to Octavia to be raised in her household on the Palatine Hill. They were members of an extended family that included their half-brother Iullus Antonius (their father's son with his late wife Fulvia), their half-sisters, both called Antonia (daughters of their father with Octavia), and Octavia's older children from a previous marriage, Marcus Claudius Marcellus and his two sisters called Marcella. Between 26 and 20 BC, Cleopatra Selene is the only known surviving member of the Ptolemaic dynasty. Her brothers are not recorded in any known historical account and are presumed to have died, possibly from either illness or assassination.
|
sibling
| 37 |
[
"brother or sister",
"kin"
] | null | null |
[
"Cleopatra Selene II",
"sibling",
"Antonia"
] |
Life at Rome
Octavian captured Selene and her brothers, and took them to Rome. During his triumph, he paraded the twins dressed as the moon and the sun in heavy golden chains, behind an effigy of their mother clutching an asp to her arm. The chains were so heavy that the children were unable to walk in them, eliciting unexpected sympathy from many of the Roman onlookers.Once Egypt had ceased to exist as an independent kingdom, there remained the question of what to do with Selene and her brothers. In the absence of any surviving relative, responsibility for the children passed to Augustus, who in turn gave the siblings to Octavia to be raised in her household on the Palatine Hill. They were members of an extended family that included their half-brother Iullus Antonius (their father's son with his late wife Fulvia), their half-sisters, both called Antonia (daughters of their father with Octavia), and Octavia's older children from a previous marriage, Marcus Claudius Marcellus and his two sisters called Marcella. Between 26 and 20 BC, Cleopatra Selene is the only known surviving member of the Ptolemaic dynasty. Her brothers are not recorded in any known historical account and are presumed to have died, possibly from either illness or assassination.
|
sibling
| 37 |
[
"brother or sister",
"kin"
] | null | null |
[
"Cleopatra Selene II",
"sibling",
"Iullus Antonius"
] |
Life at Rome
Octavian captured Selene and her brothers, and took them to Rome. During his triumph, he paraded the twins dressed as the moon and the sun in heavy golden chains, behind an effigy of their mother clutching an asp to her arm. The chains were so heavy that the children were unable to walk in them, eliciting unexpected sympathy from many of the Roman onlookers.Once Egypt had ceased to exist as an independent kingdom, there remained the question of what to do with Selene and her brothers. In the absence of any surviving relative, responsibility for the children passed to Augustus, who in turn gave the siblings to Octavia to be raised in her household on the Palatine Hill. They were members of an extended family that included their half-brother Iullus Antonius (their father's son with his late wife Fulvia), their half-sisters, both called Antonia (daughters of their father with Octavia), and Octavia's older children from a previous marriage, Marcus Claudius Marcellus and his two sisters called Marcella. Between 26 and 20 BC, Cleopatra Selene is the only known surviving member of the Ptolemaic dynasty. Her brothers are not recorded in any known historical account and are presumed to have died, possibly from either illness or assassination.
|
sibling
| 37 |
[
"brother or sister",
"kin"
] | null | null |
[
"Cleopatra Selene II",
"noble title",
"queen consort"
] |
Cleopatra Selene II (Greek: Κλεοπάτρα Σελήνη; summer 40 BC – c. 5 BC; the numeration is modern) was a Ptolemaic princess, Queen of Numidia (briefly in 25 BC) and Mauretania (25 BC – 5 BC) and Queen of Cyrenaica (34 BC – 30 BC). She was an important royal woman in the early Augustan age.
Cleopatra Selene was the only daughter of Greek Ptolemaic Queen Cleopatra VII of Egypt and Roman Triumvir Mark Antony. In the Donations of Antioch and of Alexandria, she was made queen of Cyrenaica and Libya. After Antony and Cleopatra's defeat at Actium and their suicides in Egypt in 30 BC, Selene and her brothers were brought to Rome and placed in the household of Octavian's sister, Octavia the Younger, a former wife of her father.
Selene eventually married Juba II of Numidia and Mauretania. She had great influence in Mauretania's government decisions, especially regarding trade and construction projects. During their reign, the country became extremely wealthy. The couple had a son and successor, Ptolemy of Mauretania. Through their granddaughter Drusilla, the Ptolemaic line intermarried into Roman nobility for many generations.
|
noble title
| 61 |
[
"aristocratic title",
"rank of nobility",
"peerage",
"nobility rank",
"aristocratic rank"
] | null | null |
[
"Cleopatra Selene II",
"family",
"Ptolemaic dynasty"
] |
Early life
Childhood
Cleopatra Selene was born in approximately 40 BC in Egypt, as Queen Cleopatra VII's only daughter. Her second name ("moon" in Ancient Greek) opposes the second name of her twin brother, Alexander Helios ("sun" in Ancient Greek). She was raised and highly educated in Alexandria in a manner appropriate for a princess. The twins were formally acknowledged by their father, Triumvir Mark Antony, during a political meeting with their mother in 37 BC. Their younger brother, Ptolemy Antony Philadelphos, was born a year later. Their mother most likely planned for Selene to marry her older half-brother Caesarion, son of Cleopatra by Julius Caesar, after whom he was named.
Over the next two years, Antony bestowed a great deal of land on Cleopatra and their children under his triumviral authority. In 34 BC, during the Donations of Alexandria, huge crowds assembled to witness the couple sit on golden thrones on a silver platform with Caesarion, Cleopatra Selene, Alexander Helios, and Ptolemy Philadelphus sitting on smaller ones below them. Antony declared Cleopatra to be Queen of Kings, Caesarion to be the true son of Julius Caesar and King of Egypt, and proceeded to bestow kingdoms of their own upon Selene and her brothers. She was made ruler of Cyrenaica and Libya. Neither of the children were old enough to assume control of their lands, but it was clear that their parents intended they should do so in the future. This event, along with Antony's marriage to Cleopatra and divorce of Octavia Minor, older sister of Octavian (future Roman Emperor Caesar Augustus), marked a turning point that led to the Final War of the Roman Republic.
In 31 BC. during a naval battle at Actium, Antony and Cleopatra were defeated by Octavian. By the time Octavian arrived in Egypt in the summer of 30 BC, the couple had sent the children away. Caesarion went to India, but en route he was betrayed by his tutor, intercepted by Roman forces and executed. Selene, Alexander, and Ptolemy Philadelphos went south to Thebes. Meanwhile, their parents committed suicide as Octavian and his army invaded Egypt. The deaths of their mother and Caesarion left Selene and Alexander nominally in charge of Egypt until the kingdom was officially annexed by the Roman Empire two weeks later.Life at Rome
Octavian captured Selene and her brothers, and took them to Rome. During his triumph, he paraded the twins dressed as the moon and the sun in heavy golden chains, behind an effigy of their mother clutching an asp to her arm. The chains were so heavy that the children were unable to walk in them, eliciting unexpected sympathy from many of the Roman onlookers.Once Egypt had ceased to exist as an independent kingdom, there remained the question of what to do with Selene and her brothers. In the absence of any surviving relative, responsibility for the children passed to Augustus, who in turn gave the siblings to Octavia to be raised in her household on the Palatine Hill. They were members of an extended family that included their half-brother Iullus Antonius (their father's son with his late wife Fulvia), their half-sisters, both called Antonia (daughters of their father with Octavia), and Octavia's older children from a previous marriage, Marcus Claudius Marcellus and his two sisters called Marcella. Between 26 and 20 BC, Cleopatra Selene is the only known surviving member of the Ptolemaic dynasty. Her brothers are not recorded in any known historical account and are presumed to have died, possibly from either illness or assassination.Marriage and issue
Octavia arranged for Cleopatra Selene to marry the intellectual King Juba II of Numidia, whose father had committed suicide in 46 BC. He was sent to be raised in Caesar's household; on Caesar's death in 44 BC custody passed to Octavian, the future Augustus. The marriage likely took place in 25 BC and was commemorated in an epigram that survives in its entirety:Ptolemy of Mauretania born in 10 BC He was named after his mother's dynasty and her younger brother. In naming her son, Cleopatra created a distinct Greek-Egyptian tone and emphasized her role as heiress of the Ptolemies in exile.
A daughter, whose name has not survived, is mentioned in an inscription. It has been suggested that she was the Drusilla who was the first wife of Antonius Felix, but this woman was more likely a granddaughter through Ptolemy instead.A hoard of Selene's coins has been dated at 17 AD. It is traditionally believed that she was alive to mint them, but this would mean that her husband married Princess Glaphyra of Cappadocia during Selene's lifetime. Historians generally assume that Juba wouldn't have taken a second wife as a thoroughly Romanized king, arguing that if he married Glaphyra before 4 AD, then his first wife must have already been dead. However, even contemporary client kings with Roman citizenship took multiple wives. It is possible that Selene and Juba separated for a time, but that their rift was mended after Juba's divorce from Glaphyra.Legacy
Cleopatra was survived by her husband and their son Ptolemy, who ruled Mauretania together until Juba's death in AD 23. Ptolemy then reigned until 40, when he was executed by Emperor Caligula, his mother's great nephew, who was probably jealous of Mauretania's wealth. Caligula's successor, Emperor Claudius, took advantage of Ptolemy's lack of heirs and assumed control of Mauretania, turning it into the Roman provinces of Mauretania Caesariensis and Mauretania Tingitana. Thereafter, Cleopatra, Juba and Ptolemy were mostly forgotten.One of the two satellites of the asteroid (216) Kleopatra was named Cleoselene in her honor.
|
family
| 41 |
[
"clan",
"kinship",
"lineage",
"dynasty",
"tribe"
] | null | null |
[
"Cleopatra Selene II",
"noble title",
"princess"
] |
Cleopatra Selene II (Greek: Κλεοπάτρα Σελήνη; summer 40 BC – c. 5 BC; the numeration is modern) was a Ptolemaic princess, Queen of Numidia (briefly in 25 BC) and Mauretania (25 BC – 5 BC) and Queen of Cyrenaica (34 BC – 30 BC). She was an important royal woman in the early Augustan age.
Cleopatra Selene was the only daughter of Greek Ptolemaic Queen Cleopatra VII of Egypt and Roman Triumvir Mark Antony. In the Donations of Antioch and of Alexandria, she was made queen of Cyrenaica and Libya. After Antony and Cleopatra's defeat at Actium and their suicides in Egypt in 30 BC, Selene and her brothers were brought to Rome and placed in the household of Octavian's sister, Octavia the Younger, a former wife of her father.
Selene eventually married Juba II of Numidia and Mauretania. She had great influence in Mauretania's government decisions, especially regarding trade and construction projects. During their reign, the country became extremely wealthy. The couple had a son and successor, Ptolemy of Mauretania. Through their granddaughter Drusilla, the Ptolemaic line intermarried into Roman nobility for many generations.
|
noble title
| 61 |
[
"aristocratic title",
"rank of nobility",
"peerage",
"nobility rank",
"aristocratic rank"
] | null | null |
[
"Cleopatra Selene II",
"father",
"Mark Antony"
] |
Early life
Childhood
Cleopatra Selene was born in approximately 40 BC in Egypt, as Queen Cleopatra VII's only daughter. Her second name ("moon" in Ancient Greek) opposes the second name of her twin brother, Alexander Helios ("sun" in Ancient Greek). She was raised and highly educated in Alexandria in a manner appropriate for a princess. The twins were formally acknowledged by their father, Triumvir Mark Antony, during a political meeting with their mother in 37 BC. Their younger brother, Ptolemy Antony Philadelphos, was born a year later. Their mother most likely planned for Selene to marry her older half-brother Caesarion, son of Cleopatra by Julius Caesar, after whom he was named.
Over the next two years, Antony bestowed a great deal of land on Cleopatra and their children under his triumviral authority. In 34 BC, during the Donations of Alexandria, huge crowds assembled to witness the couple sit on golden thrones on a silver platform with Caesarion, Cleopatra Selene, Alexander Helios, and Ptolemy Philadelphus sitting on smaller ones below them. Antony declared Cleopatra to be Queen of Kings, Caesarion to be the true son of Julius Caesar and King of Egypt, and proceeded to bestow kingdoms of their own upon Selene and her brothers. She was made ruler of Cyrenaica and Libya. Neither of the children were old enough to assume control of their lands, but it was clear that their parents intended they should do so in the future. This event, along with Antony's marriage to Cleopatra and divorce of Octavia Minor, older sister of Octavian (future Roman Emperor Caesar Augustus), marked a turning point that led to the Final War of the Roman Republic.
In 31 BC. during a naval battle at Actium, Antony and Cleopatra were defeated by Octavian. By the time Octavian arrived in Egypt in the summer of 30 BC, the couple had sent the children away. Caesarion went to India, but en route he was betrayed by his tutor, intercepted by Roman forces and executed. Selene, Alexander, and Ptolemy Philadelphos went south to Thebes. Meanwhile, their parents committed suicide as Octavian and his army invaded Egypt. The deaths of their mother and Caesarion left Selene and Alexander nominally in charge of Egypt until the kingdom was officially annexed by the Roman Empire two weeks later.
|
father
| 57 |
[
"dad",
"daddy",
"papa",
"pop",
"sire"
] | null | null |
[
"Cleopatra Selene II",
"child",
"Cleopatra of Mauretania"
] |
Ptolemy of Mauretania born in 10 BC He was named after his mother's dynasty and her younger brother. In naming her son, Cleopatra created a distinct Greek-Egyptian tone and emphasized her role as heiress of the Ptolemies in exile.
A daughter, whose name has not survived, is mentioned in an inscription. It has been suggested that she was the Drusilla who was the first wife of Antonius Felix, but this woman was more likely a granddaughter through Ptolemy instead.A hoard of Selene's coins has been dated at 17 AD. It is traditionally believed that she was alive to mint them, but this would mean that her husband married Princess Glaphyra of Cappadocia during Selene's lifetime. Historians generally assume that Juba wouldn't have taken a second wife as a thoroughly Romanized king, arguing that if he married Glaphyra before 4 AD, then his first wife must have already been dead. However, even contemporary client kings with Roman citizenship took multiple wives. It is possible that Selene and Juba separated for a time, but that their rift was mended after Juba's divorce from Glaphyra.
|
child
| 39 |
[
"offspring",
"progeny",
"issue",
"descendant",
"heir"
] | null | null |
[
"Cleopatra Selene II",
"spouse",
"Juba II"
] |
Cleopatra Selene II (Greek: Κλεοπάτρα Σελήνη; summer 40 BC – c. 5 BC; the numeration is modern) was a Ptolemaic princess, Queen of Numidia (briefly in 25 BC) and Mauretania (25 BC – 5 BC) and Queen of Cyrenaica (34 BC – 30 BC). She was an important royal woman in the early Augustan age.
Cleopatra Selene was the only daughter of Greek Ptolemaic Queen Cleopatra VII of Egypt and Roman Triumvir Mark Antony. In the Donations of Antioch and of Alexandria, she was made queen of Cyrenaica and Libya. After Antony and Cleopatra's defeat at Actium and their suicides in Egypt in 30 BC, Selene and her brothers were brought to Rome and placed in the household of Octavian's sister, Octavia the Younger, a former wife of her father.
Selene eventually married Juba II of Numidia and Mauretania. She had great influence in Mauretania's government decisions, especially regarding trade and construction projects. During their reign, the country became extremely wealthy. The couple had a son and successor, Ptolemy of Mauretania. Through their granddaughter Drusilla, the Ptolemaic line intermarried into Roman nobility for many generations.In fiction
Cleopatra Selene is mentioned in the novels by Robert Graves, I, Claudius and Claudius the God.
Cleopatra Selene is a significant character in Wallace Breem's historical novel The Legate's Daughter (1974), Phoenix/Orion Books Ltd. ISBN 0-7538-1895-7
Cleopatra's Daughter by Andrea Ashton (1979) tells of Cleopatra Selene's early life.
The Memoirs of Cleopatra by Margaret George (1997) ISBN 0312154305 mentions Cleopatra Selene's birth and early life with her mother.
Querida Alejandría by María García Esperón (Bogotá 2007: Norma, ISBN 958-04-9845-8), is a novel in the form of a letter by Cleopatra Selene to the people of Alexandria.
Cleopatra's Daughter by Michelle Moran (2009) tells the story of Cleopatra Selene's early life, from the demise of her parents through her life in Rome until her marriage to Juba II of Numidia.
Lily of the Nile, Song of the Nile, and Daughters of the Nile, a trilogy by Stephanie Dray, tells the life story of Cleopatra Selene mixed with magical fantasy.
Cleopatra's Moon by Vicky Alvear Shecter (2011) is a novel for teens about Cleopatra Selene. The book ends with Cleopatra's marriage to Juba II.
Cleopatra Selene and her twin Alexander appear briefly in the television series Rome.
Selene, córka Kleopatry by Natalia Rolleczek is a novel about Cleopatra Selene and her brothers from the death of their parents until her marriage.
Selene is a lead character in Michael Livingston's 2015 historical fantasy novel The Shards of Heaven.
Cleopatra Selene is a major character in "The Daughters of Pallatine Hill", by Phyllis T. Smith (2016)
Though identified simply as the daughter of the most famous Cleopatra, a character calling herself Patra appears in the third Night Huntress book as a vampire living in modern times, and is the novel's antagonist.
|
spouse
| 51 |
[
"partner"
] | null | null |
[
"Cleopatra Selene II",
"child",
"Ptolemy of Mauretania"
] |
Ptolemy of Mauretania born in 10 BC He was named after his mother's dynasty and her younger brother. In naming her son, Cleopatra created a distinct Greek-Egyptian tone and emphasized her role as heiress of the Ptolemies in exile.
A daughter, whose name has not survived, is mentioned in an inscription. It has been suggested that she was the Drusilla who was the first wife of Antonius Felix, but this woman was more likely a granddaughter through Ptolemy instead.A hoard of Selene's coins has been dated at 17 AD. It is traditionally believed that she was alive to mint them, but this would mean that her husband married Princess Glaphyra of Cappadocia during Selene's lifetime. Historians generally assume that Juba wouldn't have taken a second wife as a thoroughly Romanized king, arguing that if he married Glaphyra before 4 AD, then his first wife must have already been dead. However, even contemporary client kings with Roman citizenship took multiple wives. It is possible that Selene and Juba separated for a time, but that their rift was mended after Juba's divorce from Glaphyra.
|
child
| 39 |
[
"offspring",
"progeny",
"issue",
"descendant",
"heir"
] | null | null |
[
"Ptolemy Philadelphus (son of Cleopatra)",
"instance of",
"human"
] |
Ptolemy Philadelphus (Greek: Πτολεμαῖος ὁ Φιλάδελφος, Ptolemaios Philadelphos, "Ptolemy the brother-loving", August/September 36 BC – 29 BC) was a Ptolemaic prince and was the youngest and fourth child of Greek Ptolemaic Queen Cleopatra VII of Egypt, and her third with Roman Triumvir Mark Antony.Biography
Early life and reign
Ptolemy Philadelphus was of Greek and Roman heritage. His father Mark Antony summoned Cleopatra to a summit near Antioch, Syria (now a part of modern Turkey) in a place Plutarch locates as being situated between Beirut and Sidon, called Light, an unwalled village. If Plutarch is to be believed, Ptolemy Philadelphus was conceived during this meeting between roughly November and December 37 BC. William Woodthorpe Tarn believed his birth (presumably in Alexandria, Egypt) was between August–September 36 BC.Ptolemy Philadelphus was named after the original Ptolemy II Philadelphus (the second Pharaoh of the Ptolemaic dynasty) and Cleopatra's intention was recreating the former Ptolemaic Kingdom, which she herself received from Antony in the Donations of Antioch in 36 BC at this time with full approval from Octavian. Two years later in late 34 BC, at the Donations of Alexandria, part of her kingdom was granted to Ptolemy Philadelphus making him ruler of Syria, Phoenicia and Cilicia.Having approved of Antony's planned reorganization of the East in 36 BC, by 34 BC, their political situations had evolved and Octavian then used with potency the Donations of Alexandria in his propaganda war against Antony. Ultimately, the parents of Ptolemy Philadelphus were defeated by Caesar Octavian (future Emperor Augustus) during the naval battle at Actium, Greece in 31 BC. The next year, his parents committed suicide as Octavian's legions invaded Egypt.
|
instance of
| 5 |
[
"type of",
"example of",
"manifestation of",
"representation of"
] | null | null |
[
"Ptolemy Philadelphus (son of Cleopatra)",
"father",
"Mark Antony"
] |
Biography
Early life and reign
Ptolemy Philadelphus was of Greek and Roman heritage. His father Mark Antony summoned Cleopatra to a summit near Antioch, Syria (now a part of modern Turkey) in a place Plutarch locates as being situated between Beirut and Sidon, called Light, an unwalled village. If Plutarch is to be believed, Ptolemy Philadelphus was conceived during this meeting between roughly November and December 37 BC. William Woodthorpe Tarn believed his birth (presumably in Alexandria, Egypt) was between August–September 36 BC.Ptolemy Philadelphus was named after the original Ptolemy II Philadelphus (the second Pharaoh of the Ptolemaic dynasty) and Cleopatra's intention was recreating the former Ptolemaic Kingdom, which she herself received from Antony in the Donations of Antioch in 36 BC at this time with full approval from Octavian. Two years later in late 34 BC, at the Donations of Alexandria, part of her kingdom was granted to Ptolemy Philadelphus making him ruler of Syria, Phoenicia and Cilicia.Having approved of Antony's planned reorganization of the East in 36 BC, by 34 BC, their political situations had evolved and Octavian then used with potency the Donations of Alexandria in his propaganda war against Antony. Ultimately, the parents of Ptolemy Philadelphus were defeated by Caesar Octavian (future Emperor Augustus) during the naval battle at Actium, Greece in 31 BC. The next year, his parents committed suicide as Octavian's legions invaded Egypt.
|
father
| 57 |
[
"dad",
"daddy",
"papa",
"pop",
"sire"
] | null | null |
[
"Alexander Helios",
"place of birth",
"Alexandria"
] |
Life
Alexander Helios was born and educated in Alexandria. He was the second of Cleopatra's three sons, Caesarion being the oldest. In late 34 BC, at the Donations of Alexandria, he was given the title of "King of Kings". His parents also made him ruler of Armenia, Media, Parthia and any countries yet to be discovered between the Euphrates and Indus Rivers, despite the fact that most of this territory stood outside of their control at that time. These areas were, in fact, already ruled by Artaxias II of Armenia (who had been elected King that same year after Antony captured his father Artavasdes II), Artavasdes I of Media Atropatene and Phraates IV of Parthia. In 33 BC, Alexander was engaged to his distant relative Iotapa, a princess of Media Atropatene and daughter of Artavasdes I. However, Mark Antony and Cleopatra were defeated by Octavian at the Battle of Actium in 31 BC. The next year, they committed suicide as Octavian and his army invaded Egypt. Iotapa left Egypt to return to her father and later married her maternal cousin King Mithridates III of Commagene, who was of Armenian and Greek descent.When Octavian conquered Egypt, he spared Alexander, but took him, his sister and his brother, Ptolemy Philadelphus, from Egypt to Rome. Octavian celebrated his military triumph in Rome by parading the children in heavy golden chains in the streets behind an effigy of their mother clutching an asp to her arm. It is unclear whether Ptolemy Philadelphus survived the journey to Rome, as Cassius Dio only mentions the twins in his History of Rome. Octavian gave the children to Octavia Minor, his elder sister and a former wife of Mark Antony, to be raised under her guardianship in Rome. They were generously received by Octavia, who educated them with her own children.
|
place of birth
| 42 |
[
"birthplace",
"place of origin",
"native place",
"homeland",
"birth city"
] | null | null |
[
"Alexander Helios",
"place of death",
"Rome"
] |
Life
Alexander Helios was born and educated in Alexandria. He was the second of Cleopatra's three sons, Caesarion being the oldest. In late 34 BC, at the Donations of Alexandria, he was given the title of "King of Kings". His parents also made him ruler of Armenia, Media, Parthia and any countries yet to be discovered between the Euphrates and Indus Rivers, despite the fact that most of this territory stood outside of their control at that time. These areas were, in fact, already ruled by Artaxias II of Armenia (who had been elected King that same year after Antony captured his father Artavasdes II), Artavasdes I of Media Atropatene and Phraates IV of Parthia. In 33 BC, Alexander was engaged to his distant relative Iotapa, a princess of Media Atropatene and daughter of Artavasdes I. However, Mark Antony and Cleopatra were defeated by Octavian at the Battle of Actium in 31 BC. The next year, they committed suicide as Octavian and his army invaded Egypt. Iotapa left Egypt to return to her father and later married her maternal cousin King Mithridates III of Commagene, who was of Armenian and Greek descent.When Octavian conquered Egypt, he spared Alexander, but took him, his sister and his brother, Ptolemy Philadelphus, from Egypt to Rome. Octavian celebrated his military triumph in Rome by parading the children in heavy golden chains in the streets behind an effigy of their mother clutching an asp to her arm. It is unclear whether Ptolemy Philadelphus survived the journey to Rome, as Cassius Dio only mentions the twins in his History of Rome. Octavian gave the children to Octavia Minor, his elder sister and a former wife of Mark Antony, to be raised under her guardianship in Rome. They were generously received by Octavia, who educated them with her own children.
|
place of death
| 45 |
[
"location of death",
"death place",
"place where they died",
"place of passing",
"final resting place"
] | null | null |
[
"Alexander Helios",
"sibling",
"Cleopatra Selene II"
] |
Alexander Helios (Greek: Ἀλέξανδρος Ἥλιος; late 40 BC – unknown, but possibly between 29 and 25 BC) was a Ptolemaic prince and son of Pharaoh Cleopatra VII of the Ptolemaic dynasty and Roman triumvir Mark Antony. Alexander's fraternal twin sister was Cleopatra Selene II. Cleopatra named her son after Alexander the Great. His second name in Ancient Greek means "Sun"; this was the counterpart of his twin sister's second name Selene (Σελήνη), meaning "Moon".Life
Alexander Helios was born and educated in Alexandria. He was the second of Cleopatra's three sons, Caesarion being the oldest. In late 34 BC, at the Donations of Alexandria, he was given the title of "King of Kings". His parents also made him ruler of Armenia, Media, Parthia and any countries yet to be discovered between the Euphrates and Indus Rivers, despite the fact that most of this territory stood outside of their control at that time. These areas were, in fact, already ruled by Artaxias II of Armenia (who had been elected King that same year after Antony captured his father Artavasdes II), Artavasdes I of Media Atropatene and Phraates IV of Parthia. In 33 BC, Alexander was engaged to his distant relative Iotapa, a princess of Media Atropatene and daughter of Artavasdes I. However, Mark Antony and Cleopatra were defeated by Octavian at the Battle of Actium in 31 BC. The next year, they committed suicide as Octavian and his army invaded Egypt. Iotapa left Egypt to return to her father and later married her maternal cousin King Mithridates III of Commagene, who was of Armenian and Greek descent.When Octavian conquered Egypt, he spared Alexander, but took him, his sister and his brother, Ptolemy Philadelphus, from Egypt to Rome. Octavian celebrated his military triumph in Rome by parading the children in heavy golden chains in the streets behind an effigy of their mother clutching an asp to her arm. It is unclear whether Ptolemy Philadelphus survived the journey to Rome, as Cassius Dio only mentions the twins in his History of Rome. Octavian gave the children to Octavia Minor, his elder sister and a former wife of Mark Antony, to be raised under her guardianship in Rome. They were generously received by Octavia, who educated them with her own children.
|
sibling
| 37 |
[
"brother or sister",
"kin"
] | null | null |
[
"Mamie Gummer",
"place of birth",
"New York City"
] |
Early life and education
Gummer was born in New York City and is the eldest daughter of actress Meryl Streep and sculptor Don Gummer. She grew up in Salisbury, Connecticut, and also spent five years in Los Angeles with her older brother, Henry Wolfe Gummer, and younger sisters, actors Grace Gummer and Louisa Jacobson.Gummer attended Miss Porter's School, and graduated from the Kent School in Kent, Connecticut, before continuing her studies in theater and communications at Northwestern University, graduating in 2005.
|
place of birth
| 42 |
[
"birthplace",
"place of origin",
"native place",
"homeland",
"birth city"
] | null | null |
[
"Mamie Gummer",
"mother",
"Meryl Streep"
] |
Early life and education
Gummer was born in New York City and is the eldest daughter of actress Meryl Streep and sculptor Don Gummer. She grew up in Salisbury, Connecticut, and also spent five years in Los Angeles with her older brother, Henry Wolfe Gummer, and younger sisters, actors Grace Gummer and Louisa Jacobson.Gummer attended Miss Porter's School, and graduated from the Kent School in Kent, Connecticut, before continuing her studies in theater and communications at Northwestern University, graduating in 2005.Career
As a toddler, she appeared with her mother in Heartburn (credited under the name Natalie Stern to avoid press scrutiny). Twenty months old at the time of filming, she received a positive review in The New York Times. After graduating from college in 2005, she made her off-Broadway debut alongside Michael C. Hall in the premiere of Noah Haidle's Mr. Marmalade, for which she won a Theatre World Award. In 2007, she received a Lucille Lortel Award nomination for her performance in Theresa Rebeck's The Water's Edge.
Gummer made her motion-picture debut as an adult with a minor role in Lasse Hallström's The Hoax (2006), starring Richard Gere. In 2007, she starred with her mother in Michael Cunningham's film adaptation of Susan Minot's novel Evening, playing her mother as a young woman. The film, directed by Lajos Koltai, featured Vanessa Redgrave, Glenn Close, and Claire Danes.
She portrayed Sally Adams in the 2008 HBO mini series John Adams, which details the life of the second President of the United States. She made her Broadway debut in the Tony Award–nominated revival of Les liaisons dangereuses in 2008, for which she received critical praise. She also guest-starred on the CBS legal drama The Good Wife in the season 1 episode "Bad" portraying Nancy Crozier. Her character returned again on season 2 episodes "Cleaning House" and "Getting Off".
In 2010, she starred in The Lightkeepers with Richard Dreyfuss, Tom Wisdom, Blythe Danner and Bruce Dern.Starting in 2011, she starred in the ABC medical show Off the Map with Zach Gilford and Valerie Cruz.
|
mother
| 52 |
[
"mom",
"mommy",
"mum",
"mama",
"parent"
] | null | null |
[
"Mamie Gummer",
"native language",
"English"
] |
Early life and education
Gummer was born in New York City and is the eldest daughter of actress Meryl Streep and sculptor Don Gummer. She grew up in Salisbury, Connecticut, and also spent five years in Los Angeles with her older brother, Henry Wolfe Gummer, and younger sisters, actors Grace Gummer and Louisa Jacobson.Gummer attended Miss Porter's School, and graduated from the Kent School in Kent, Connecticut, before continuing her studies in theater and communications at Northwestern University, graduating in 2005.
|
native language
| 46 |
[
"mother tongue",
"first language",
"mother language",
"primary language",
"L1"
] | null | null |
[
"Mamie Gummer",
"sibling",
"Henry Wolfe Gummer"
] |
Early life and education
Gummer was born in New York City and is the eldest daughter of actress Meryl Streep and sculptor Don Gummer. She grew up in Salisbury, Connecticut, and also spent five years in Los Angeles with her older brother, Henry Wolfe Gummer, and younger sisters, actors Grace Gummer and Louisa Jacobson.Gummer attended Miss Porter's School, and graduated from the Kent School in Kent, Connecticut, before continuing her studies in theater and communications at Northwestern University, graduating in 2005.
|
sibling
| 37 |
[
"brother or sister",
"kin"
] | null | null |
[
"Mamie Gummer",
"sibling",
"Grace Gummer"
] |
Early life and education
Gummer was born in New York City and is the eldest daughter of actress Meryl Streep and sculptor Don Gummer. She grew up in Salisbury, Connecticut, and also spent five years in Los Angeles with her older brother, Henry Wolfe Gummer, and younger sisters, actors Grace Gummer and Louisa Jacobson.Gummer attended Miss Porter's School, and graduated from the Kent School in Kent, Connecticut, before continuing her studies in theater and communications at Northwestern University, graduating in 2005.
|
sibling
| 37 |
[
"brother or sister",
"kin"
] | null | null |
[
"Mamie Gummer",
"sibling",
"Louisa Gummer"
] |
Early life and education
Gummer was born in New York City and is the eldest daughter of actress Meryl Streep and sculptor Don Gummer. She grew up in Salisbury, Connecticut, and also spent five years in Los Angeles with her older brother, Henry Wolfe Gummer, and younger sisters, actors Grace Gummer and Louisa Jacobson.Gummer attended Miss Porter's School, and graduated from the Kent School in Kent, Connecticut, before continuing her studies in theater and communications at Northwestern University, graduating in 2005.
|
sibling
| 37 |
[
"brother or sister",
"kin"
] | null | null |
[
"Mamie Gummer",
"family name",
"Gummer"
] |
Early life and education
Gummer was born in New York City and is the eldest daughter of actress Meryl Streep and sculptor Don Gummer. She grew up in Salisbury, Connecticut, and also spent five years in Los Angeles with her older brother, Henry Wolfe Gummer, and younger sisters, actors Grace Gummer and Louisa Jacobson.Gummer attended Miss Porter's School, and graduated from the Kent School in Kent, Connecticut, before continuing her studies in theater and communications at Northwestern University, graduating in 2005.Career
As a toddler, she appeared with her mother in Heartburn (credited under the name Natalie Stern to avoid press scrutiny). Twenty months old at the time of filming, she received a positive review in The New York Times. After graduating from college in 2005, she made her off-Broadway debut alongside Michael C. Hall in the premiere of Noah Haidle's Mr. Marmalade, for which she won a Theatre World Award. In 2007, she received a Lucille Lortel Award nomination for her performance in Theresa Rebeck's The Water's Edge.
Gummer made her motion-picture debut as an adult with a minor role in Lasse Hallström's The Hoax (2006), starring Richard Gere. In 2007, she starred with her mother in Michael Cunningham's film adaptation of Susan Minot's novel Evening, playing her mother as a young woman. The film, directed by Lajos Koltai, featured Vanessa Redgrave, Glenn Close, and Claire Danes.
She portrayed Sally Adams in the 2008 HBO mini series John Adams, which details the life of the second President of the United States. She made her Broadway debut in the Tony Award–nominated revival of Les liaisons dangereuses in 2008, for which she received critical praise. She also guest-starred on the CBS legal drama The Good Wife in the season 1 episode "Bad" portraying Nancy Crozier. Her character returned again on season 2 episodes "Cleaning House" and "Getting Off".
In 2010, she starred in The Lightkeepers with Richard Dreyfuss, Tom Wisdom, Blythe Danner and Bruce Dern.Starting in 2011, she starred in the ABC medical show Off the Map with Zach Gilford and Valerie Cruz.
|
family name
| 54 |
[
"surname",
"last name",
"patronymic",
"family surname",
"clan name"
] | null | null |
[
"Mamie Gummer",
"educated at",
"Northwestern University"
] |
Early life and education
Gummer was born in New York City and is the eldest daughter of actress Meryl Streep and sculptor Don Gummer. She grew up in Salisbury, Connecticut, and also spent five years in Los Angeles with her older brother, Henry Wolfe Gummer, and younger sisters, actors Grace Gummer and Louisa Jacobson.Gummer attended Miss Porter's School, and graduated from the Kent School in Kent, Connecticut, before continuing her studies in theater and communications at Northwestern University, graduating in 2005.
|
educated at
| 56 |
[
"studied at",
"graduated from",
"attended",
"enrolled at",
"completed education at"
] | null | null |
Subsets and Splits
No community queries yet
The top public SQL queries from the community will appear here once available.