Question: Who considered this topic in the 17th century?

Answer: Rasmus Bartholin

Another issue has been the use of a hypopodium as a standing platform to support the feet, given that the hands may not have been able to support the weight. <hl> In the 17th century Rasmus Bartholin considered a number of analytical scenarios of that topic. <hl> In the 20th century, forensic pathologist Frederick Zugibe performed a number of crucifixion experiments by using ropes to hang human subjects at various angles and hand positions. His experiments support an angled suspension, and a two-beamed cross, and perhaps some form of foot support, given that in an Aufbinden form of suspension from a straight stake (as used by the Nazis in the Dachau concentration camp during World War II), death comes rather quickly.

Another issue has been the use of a hypopodium as a standing platform to support the feet, given that the hands may not have been able to support the weight. In the 17th century <hl> Rasmus Bartholin <hl> considered a number of analytical scenarios of that topic. In the 20th century, forensic pathologist Frederick Zugibe performed a number of crucifixion experiments by using ropes to hang human subjects at various angles and hand positions. His experiments support an angled suspension, and a two-beamed cross, and perhaps some form of foot support, given that in an Aufbinden form of suspension from a straight stake (as used by the Nazis in the Dachau concentration camp during World War II), death comes rather quickly.

question: Who considered this topic in the 17th century?, context: Another issue has been the use of a hypopodium as a standing platform to support the feet, given that the hands may not have been able to support the weight. In the 17th century Rasmus Bartholin considered a number of analytical scenarios of that topic. In the 20th century, forensic pathologist Frederick Zugibe performed a number of crucifixion experiments by using ropes to hang human subjects at various angles and hand positions. His experiments support an angled suspension, and a two-beamed cross, and perhaps some form of foot support, given that in an Aufbinden form of suspension from a straight stake (as used by the Nazis in the Dachau concentration camp during World War II), death comes rather quickly.


Question: Who performed crucifixion experiments in the 20th century to test theories?

Answer: Frederick Zugibe

Another issue has been the use of a hypopodium as a standing platform to support the feet, given that the hands may not have been able to support the weight. In the 17th century Rasmus Bartholin considered a number of analytical scenarios of that topic. <hl> In the 20th century, forensic pathologist Frederick Zugibe performed a number of crucifixion experiments by using ropes to hang human subjects at various angles and hand positions. <hl> His experiments support an angled suspension, and a two-beamed cross, and perhaps some form of foot support, given that in an Aufbinden form of suspension from a straight stake (as used by the Nazis in the Dachau concentration camp during World War II), death comes rather quickly.

Another issue has been the use of a hypopodium as a standing platform to support the feet, given that the hands may not have been able to support the weight. In the 17th century Rasmus Bartholin considered a number of analytical scenarios of that topic. In the 20th century, forensic pathologist <hl> Frederick Zugibe <hl> performed a number of crucifixion experiments by using ropes to hang human subjects at various angles and hand positions. His experiments support an angled suspension, and a two-beamed cross, and perhaps some form of foot support, given that in an Aufbinden form of suspension from a straight stake (as used by the Nazis in the Dachau concentration camp during World War II), death comes rather quickly.

question: Who performed crucifixion experiments in the 20th century to test theories?, context: Another issue has been the use of a hypopodium as a standing platform to support the feet, given that the hands may not have been able to support the weight. In the 17th century Rasmus Bartholin considered a number of analytical scenarios of that topic. In the 20th century, forensic pathologist Frederick Zugibe performed a number of crucifixion experiments by using ropes to hang human subjects at various angles and hand positions. His experiments support an angled suspension, and a two-beamed cross, and perhaps some form of foot support, given that in an Aufbinden form of suspension from a straight stake (as used by the Nazis in the Dachau concentration camp during World War II), death comes rather quickly.


Question: Who also used suspension as a form of punishment?

Answer: Nazis

Another issue has been the use of a hypopodium as a standing platform to support the feet, given that the hands may not have been able to support the weight. In the 17th century Rasmus Bartholin considered a number of analytical scenarios of that topic. In the 20th century, forensic pathologist Frederick Zugibe performed a number of crucifixion experiments by using ropes to hang human subjects at various angles and hand positions. <hl> His experiments support an angled suspension, and a two-beamed cross, and perhaps some form of foot support, given that in an Aufbinden form of suspension from a straight stake (as used by the Nazis in the Dachau concentration camp during World War II), death comes rather quickly. <hl>

Another issue has been the use of a hypopodium as a standing platform to support the feet, given that the hands may not have been able to support the weight. In the 17th century Rasmus Bartholin considered a number of analytical scenarios of that topic. In the 20th century, forensic pathologist Frederick Zugibe performed a number of crucifixion experiments by using ropes to hang human subjects at various angles and hand positions. His experiments support an angled suspension, and a two-beamed cross, and perhaps some form of foot support, given that in an Aufbinden form of suspension from a straight stake (as used by the <hl> Nazis <hl> in the Dachau concentration camp during World War II), death comes rather quickly.

question: Who also used suspension as a form of punishment?, context: Another issue has been the use of a hypopodium as a standing platform to support the feet, given that the hands may not have been able to support the weight. In the 17th century Rasmus Bartholin considered a number of analytical scenarios of that topic. In the 20th century, forensic pathologist Frederick Zugibe performed a number of crucifixion experiments by using ropes to hang human subjects at various angles and hand positions. His experiments support an angled suspension, and a two-beamed cross, and perhaps some form of foot support, given that in an Aufbinden form of suspension from a straight stake (as used by the Nazis in the Dachau concentration camp during World War II), death comes rather quickly.


Question: What Psalm gives the words of Jesus on the cross?

Answer: Psalm 22

<hl> The only words of Jesus on the cross in the Mark and Matthew accounts, this is a quotation of Psalm 22 . <hl> Since other verses of the same Psalm are cited in the crucifixion accounts, it is often considered a literary and theological creation. Geza Vermes, however, points out that the verse is cited in Aramaic rather than the Hebrew in which it usually would have been recited, and suggests that by the time of Jesus, this phrase had become a proverbial saying in common usage. Compared to the accounts in the other Gospels, which he describes as 'theologically correct and reassuring', he considers this phrase 'unexpected, disquieting and in consequence more probable'. He describes it as bearing 'all the appearances of a genuine cry'. Raymond Brown likewise comments that he finds 'no persuasive argument against attributing to the Jesus of Mark/Matt the literal sentiment of feeling forsaken expressed in the Psalm quote'.

The only words of Jesus on the cross in the Mark and Matthew accounts, this is a quotation of <hl> Psalm 22 <hl>. Since other verses of the same Psalm are cited in the crucifixion accounts, it is often considered a literary and theological creation. Geza Vermes, however, points out that the verse is cited in Aramaic rather than the Hebrew in which it usually would have been recited, and suggests that by the time of Jesus, this phrase had become a proverbial saying in common usage. Compared to the accounts in the other Gospels, which he describes as 'theologically correct and reassuring', he considers this phrase 'unexpected, disquieting and in consequence more probable'. He describes it as bearing 'all the appearances of a genuine cry'. Raymond Brown likewise comments that he finds 'no persuasive argument against attributing to the Jesus of Mark/Matt the literal sentiment of feeling forsaken expressed in the Psalm quote'.

The only words of Jesus on the cross in the Mark and Matthew accounts, this is a quotation of <hl> Psalm 22 <hl> .

question: What Psalm gives the words of Jesus on the cross?, context: The only words of Jesus on the cross in the Mark and Matthew accounts, this is a quotation of Psalm 22. Since other verses of the same Psalm are cited in the crucifixion accounts, it is often considered a literary and theological creation. Geza Vermes, however, points out that the verse is cited in Aramaic rather than the Hebrew in which it usually would have been recited, and suggests that by the time of Jesus, this phrase had become a proverbial saying in common usage. Compared to the accounts in the other Gospels, which he describes as 'theologically correct and reassuring', he considers this phrase 'unexpected, disquieting and in consequence more probable'. He describes it as bearing 'all the appearances of a genuine cry'. Raymond Brown likewise comments that he finds 'no persuasive argument against attributing to the Jesus of Mark/Matt the literal sentiment of feeling forsaken expressed in the Psalm quote'.


Question: What contradiction is found in this Psalm?

Answer: verse is cited in Aramaic rather than the Hebrew

The only words of Jesus on the cross in the Mark and Matthew accounts, this is a quotation of Psalm 22. Since other verses of the same Psalm are cited in the crucifixion accounts, it is often considered a literary and theological creation. <hl> Geza Vermes, however, points out that the verse is cited in Aramaic rather than the Hebrew in which it usually would have been recited, and suggests that by the time of Jesus, this phrase had become a proverbial saying in common usage. <hl> Compared to the accounts in the other Gospels, which he describes as 'theologically correct and reassuring', he considers this phrase 'unexpected, disquieting and in consequence more probable'. He describes it as bearing 'all the appearances of a genuine cry'. Raymond Brown likewise comments that he finds 'no persuasive argument against attributing to the Jesus of Mark/Matt the literal sentiment of feeling forsaken expressed in the Psalm quote'.

The only words of Jesus on the cross in the Mark and Matthew accounts, this is a quotation of Psalm 22. Since other verses of the same Psalm are cited in the crucifixion accounts, it is often considered a literary and theological creation. Geza Vermes, however, points out that the <hl> verse is cited in Aramaic rather than the Hebrew <hl> in which it usually would have been recited, and suggests that by the time of Jesus, this phrase had become a proverbial saying in common usage. Compared to the accounts in the other Gospels, which he describes as 'theologically correct and reassuring', he considers this phrase 'unexpected, disquieting and in consequence more probable'. He describes it as bearing 'all the appearances of a genuine cry'. Raymond Brown likewise comments that he finds 'no persuasive argument against attributing to the Jesus of Mark/Matt the literal sentiment of feeling forsaken expressed in the Psalm quote'.

question: What contradiction is found in this Psalm?, context: The only words of Jesus on the cross in the Mark and Matthew accounts, this is a quotation of Psalm 22. Since other verses of the same Psalm are cited in the crucifixion accounts, it is often considered a literary and theological creation. Geza Vermes, however, points out that the verse is cited in Aramaic rather than the Hebrew in which it usually would have been recited, and suggests that by the time of Jesus, this phrase had become a proverbial saying in common usage. Compared to the accounts in the other Gospels, which he describes as 'theologically correct and reassuring', he considers this phrase 'unexpected, disquieting and in consequence more probable'. He describes it as bearing 'all the appearances of a genuine cry'. Raymond Brown likewise comments that he finds 'no persuasive argument against attributing to the Jesus of Mark/Matt the literal sentiment of feeling forsaken expressed in the Psalm quote'.


Question: What was the psalm said to be in Jesus' time?

Answer: a proverbial saying in common usage

The only words of Jesus on the cross in the Mark and Matthew accounts, this is a quotation of Psalm 22. Since other verses of the same Psalm are cited in the crucifixion accounts, it is often considered a literary and theological creation. <hl> Geza Vermes, however, points out that the verse is cited in Aramaic rather than the Hebrew in which it usually would have been recited, and suggests that by the time of Jesus, this phrase had become a proverbial saying in common usage . <hl> Compared to the accounts in the other Gospels, which he describes as 'theologically correct and reassuring', he considers this phrase 'unexpected, disquieting and in consequence more probable'. He describes it as bearing 'all the appearances of a genuine cry'. Raymond Brown likewise comments that he finds 'no persuasive argument against attributing to the Jesus of Mark/Matt the literal sentiment of feeling forsaken expressed in the Psalm quote'.

The only words of Jesus on the cross in the Mark and Matthew accounts, this is a quotation of Psalm 22. Since other verses of the same Psalm are cited in the crucifixion accounts, it is often considered a literary and theological creation. Geza Vermes, however, points out that the verse is cited in Aramaic rather than the Hebrew in which it usually would have been recited, and suggests that by the time of Jesus, this phrase had become <hl> a proverbial saying in common usage <hl>. Compared to the accounts in the other Gospels, which he describes as 'theologically correct and reassuring', he considers this phrase 'unexpected, disquieting and in consequence more probable'. He describes it as bearing 'all the appearances of a genuine cry'. Raymond Brown likewise comments that he finds 'no persuasive argument against attributing to the Jesus of Mark/Matt the literal sentiment of feeling forsaken expressed in the Psalm quote'.

Geza Vermes, however, points out that the verse is cited in Aramaic rather than the Hebrew in which it usually would have been recited, and suggests that by the time of Jesus, this phrase had become <hl> a proverbial saying in common usage <hl> .

question: What was the psalm said to be in Jesus' time?, context: The only words of Jesus on the cross in the Mark and Matthew accounts, this is a quotation of Psalm 22. Since other verses of the same Psalm are cited in the crucifixion accounts, it is often considered a literary and theological creation. Geza Vermes, however, points out that the verse is cited in Aramaic rather than the Hebrew in which it usually would have been recited, and suggests that by the time of Jesus, this phrase had become a proverbial saying in common usage. Compared to the accounts in the other Gospels, which he describes as 'theologically correct and reassuring', he considers this phrase 'unexpected, disquieting and in consequence more probable'. He describes it as bearing 'all the appearances of a genuine cry'. Raymond Brown likewise comments that he finds 'no persuasive argument against attributing to the Jesus of Mark/Matt the literal sentiment of feeling forsaken expressed in the Psalm quote'.


Question: How do the other gospels describe Jesus' last words?

Answer: theologically correct and reassuring

The only words of Jesus on the cross in the Mark and Matthew accounts, this is a quotation of Psalm 22. Since other verses of the same Psalm are cited in the crucifixion accounts, it is often considered a literary and theological creation. Geza Vermes, however, points out that the verse is cited in Aramaic rather than the Hebrew in which it usually would have been recited, and suggests that by the time of Jesus, this phrase had become a proverbial saying in common usage. <hl> Compared to the accounts in the other Gospels, which he describes as ' theologically correct and reassuring ', he considers this phrase 'unexpected, disquieting and in consequence more probable'. <hl> He describes it as bearing 'all the appearances of a genuine cry'. Raymond Brown likewise comments that he finds 'no persuasive argument against attributing to the Jesus of Mark/Matt the literal sentiment of feeling forsaken expressed in the Psalm quote'.

The only words of Jesus on the cross in the Mark and Matthew accounts, this is a quotation of Psalm 22. Since other verses of the same Psalm are cited in the crucifixion accounts, it is often considered a literary and theological creation. Geza Vermes, however, points out that the verse is cited in Aramaic rather than the Hebrew in which it usually would have been recited, and suggests that by the time of Jesus, this phrase had become a proverbial saying in common usage. Compared to the accounts in the other Gospels, which he describes as '<hl> theologically correct and reassuring <hl>', he considers this phrase 'unexpected, disquieting and in consequence more probable'. He describes it as bearing 'all the appearances of a genuine cry'. Raymond Brown likewise comments that he finds 'no persuasive argument against attributing to the Jesus of Mark/Matt the literal sentiment of feeling forsaken expressed in the Psalm quote'.

Compared to the accounts in the other Gospels, which he describes as ' <hl> theologically correct and reassuring <hl> ', he considers this phrase 'unexpected, disquieting and in consequence more probable'.

question: How do the other gospels describe Jesus' last words?, context: The only words of Jesus on the cross in the Mark and Matthew accounts, this is a quotation of Psalm 22. Since other verses of the same Psalm are cited in the crucifixion accounts, it is often considered a literary and theological creation. Geza Vermes, however, points out that the verse is cited in Aramaic rather than the Hebrew in which it usually would have been recited, and suggests that by the time of Jesus, this phrase had become a proverbial saying in common usage. Compared to the accounts in the other Gospels, which he describes as 'theologically correct and reassuring', he considers this phrase 'unexpected, disquieting and in consequence more probable'. He describes it as bearing 'all the appearances of a genuine cry'. Raymond Brown likewise comments that he finds 'no persuasive argument against attributing to the Jesus of Mark/Matt the literal sentiment of feeling forsaken expressed in the Psalm quote'.


Question: How does the sentence appear to historians?

Answer: a genuine cry

The only words of Jesus on the cross in the Mark and Matthew accounts, this is a quotation of Psalm 22. Since other verses of the same Psalm are cited in the crucifixion accounts, it is often considered a literary and theological creation. Geza Vermes, however, points out that the verse is cited in Aramaic rather than the Hebrew in which it usually would have been recited, and suggests that by the time of Jesus, this phrase had become a proverbial saying in common usage. Compared to the accounts in the other Gospels, which he describes as 'theologically correct and reassuring', he considers this phrase 'unexpected, disquieting and in consequence more probable'. <hl> He describes it as bearing 'all the appearances of a genuine cry '. <hl> Raymond Brown likewise comments that he finds 'no persuasive argument against attributing to the Jesus of Mark/Matt the literal sentiment of feeling forsaken expressed in the Psalm quote'.

The only words of Jesus on the cross in the Mark and Matthew accounts, this is a quotation of Psalm 22. Since other verses of the same Psalm are cited in the crucifixion accounts, it is often considered a literary and theological creation. Geza Vermes, however, points out that the verse is cited in Aramaic rather than the Hebrew in which it usually would have been recited, and suggests that by the time of Jesus, this phrase had become a proverbial saying in common usage. Compared to the accounts in the other Gospels, which he describes as 'theologically correct and reassuring', he considers this phrase 'unexpected, disquieting and in consequence more probable'. He describes it as bearing 'all the appearances of <hl> a genuine cry <hl>'. Raymond Brown likewise comments that he finds 'no persuasive argument against attributing to the Jesus of Mark/Matt the literal sentiment of feeling forsaken expressed in the Psalm quote'.

He describes it as bearing 'all the appearances of <hl> a genuine cry <hl> '.

question: How does the sentence appear to historians?, context: The only words of Jesus on the cross in the Mark and Matthew accounts, this is a quotation of Psalm 22. Since other verses of the same Psalm are cited in the crucifixion accounts, it is often considered a literary and theological creation. Geza Vermes, however, points out that the verse is cited in Aramaic rather than the Hebrew in which it usually would have been recited, and suggests that by the time of Jesus, this phrase had become a proverbial saying in common usage. Compared to the accounts in the other Gospels, which he describes as 'theologically correct and reassuring', he considers this phrase 'unexpected, disquieting and in consequence more probable'. He describes it as bearing 'all the appearances of a genuine cry'. Raymond Brown likewise comments that he finds 'no persuasive argument against attributing to the Jesus of Mark/Matt the literal sentiment of feeling forsaken expressed in the Psalm quote'.


Question: As what was the event mistaken by some pagans?

Answer: a solar eclipse

<hl> Some Christian writers considered the possibility that pagan commentators may have mentioned this event, mistaking it for a solar eclipse - although this would have been impossible during the Passover, which takes place at the full moon. <hl> Christian traveller and historian Sextus Julius Africanus and Christian theologian Origen refer to Greek historian Phlegon, who lived in the 2nd century AD, as having written "with regard to the eclipse in the time of Tiberius Caesar, in whose reign Jesus appears to have been crucified, and the great earthquakes which then took place"

Some Christian writers considered the possibility that pagan commentators may have mentioned this event, mistaking it for <hl> a solar eclipse <hl> - although this would have been impossible during the Passover, which takes place at the full moon. Christian traveller and historian Sextus Julius Africanus and Christian theologian Origen refer to Greek historian Phlegon, who lived in the 2nd century AD, as having written "with regard to the eclipse in the time of Tiberius Caesar, in whose reign Jesus appears to have been crucified, and the great earthquakes which then took place"

question: As what was the event mistaken by some pagans?, context: Some Christian writers considered the possibility that pagan commentators may have mentioned this event, mistaking it for a solar eclipse - although this would have been impossible during the Passover, which takes place at the full moon. Christian traveller and historian Sextus Julius Africanus and Christian theologian Origen refer to Greek historian Phlegon, who lived in the 2nd century AD, as having written "with regard to the eclipse in the time of Tiberius Caesar, in whose reign Jesus appears to have been crucified, and the great earthquakes which then took place"


Question: Why was a solar eclipse impossible?

Answer: the full moon

<hl> Some Christian writers considered the possibility that pagan commentators may have mentioned this event, mistaking it for a solar eclipse - although this would have been impossible during the Passover, which takes place at the full moon . <hl> Christian traveller and historian Sextus Julius Africanus and Christian theologian Origen refer to Greek historian Phlegon, who lived in the 2nd century AD, as having written "with regard to the eclipse in the time of Tiberius Caesar, in whose reign Jesus appears to have been crucified, and the great earthquakes which then took place"

Some Christian writers considered the possibility that pagan commentators may have mentioned this event, mistaking it for a solar eclipse - although this would have been impossible during the Passover, which takes place at <hl> the full moon <hl>. Christian traveller and historian Sextus Julius Africanus and Christian theologian Origen refer to Greek historian Phlegon, who lived in the 2nd century AD, as having written "with regard to the eclipse in the time of Tiberius Caesar, in whose reign Jesus appears to have been crucified, and the great earthquakes which then took place"

Some Christian writers considered the possibility that pagan commentators may have mentioned this event, mistaking it for a solar eclipse - although this would have been impossible during the Passover, which takes place at <hl> the full moon <hl> .

question: Why was a solar eclipse impossible?, context: Some Christian writers considered the possibility that pagan commentators may have mentioned this event, mistaking it for a solar eclipse - although this would have been impossible during the Passover, which takes place at the full moon. Christian traveller and historian Sextus Julius Africanus and Christian theologian Origen refer to Greek historian Phlegon, who lived in the 2nd century AD, as having written "with regard to the eclipse in the time of Tiberius Caesar, in whose reign Jesus appears to have been crucified, and the great earthquakes which then took place"


Question: Which Greek historian wrote about these natural occurrences?

Answer: Greek historian Phlegon

Some Christian writers considered the possibility that pagan commentators may have mentioned this event, mistaking it for a solar eclipse - although this would have been impossible during the Passover, which takes place at the full moon. <hl> Christian traveller and historian Sextus Julius Africanus and Christian theologian Origen refer to Greek historian Phlegon , who lived in the 2nd century AD, as having written "with regard to the eclipse in the time of Tiberius Caesar, in whose reign Jesus appears to have been crucified, and the great earthquakes which then took place" <hl>

Some Christian writers considered the possibility that pagan commentators may have mentioned this event, mistaking it for a solar eclipse - although this would have been impossible during the Passover, which takes place at the full moon. Christian traveller and historian Sextus Julius Africanus and Christian theologian Origen refer to <hl> Greek historian Phlegon <hl>, who lived in the 2nd century AD, as having written "with regard to the eclipse in the time of Tiberius Caesar, in whose reign Jesus appears to have been crucified, and the great earthquakes which then took place"

Christian traveller and historian Sextus Julius Africanus and Christian theologian Origen refer to <hl> Greek historian Phlegon <hl> , who lived in the 2nd century AD, as having written "with regard to the eclipse in the time of Tiberius Caesar, in whose reign Jesus appears to have been crucified, and the great earthquakes which then took place"

question: Which Greek historian wrote about these natural occurrences?, context: Some Christian writers considered the possibility that pagan commentators may have mentioned this event, mistaking it for a solar eclipse - although this would have been impossible during the Passover, which takes place at the full moon. Christian traveller and historian Sextus Julius Africanus and Christian theologian Origen refer to Greek historian Phlegon, who lived in the 2nd century AD, as having written "with regard to the eclipse in the time of Tiberius Caesar, in whose reign Jesus appears to have been crucified, and the great earthquakes which then took place"


Question: Who reigned Rome during the Crucifixion of Jesus?

Answer: Tiberius Caesar

Some Christian writers considered the possibility that pagan commentators may have mentioned this event, mistaking it for a solar eclipse - although this would have been impossible during the Passover, which takes place at the full moon. <hl> Christian traveller and historian Sextus Julius Africanus and Christian theologian Origen refer to Greek historian Phlegon, who lived in the 2nd century AD, as having written "with regard to the eclipse in the time of Tiberius Caesar , in whose reign Jesus appears to have been crucified, and the great earthquakes which then took place" <hl>

Some Christian writers considered the possibility that pagan commentators may have mentioned this event, mistaking it for a solar eclipse - although this would have been impossible during the Passover, which takes place at the full moon. Christian traveller and historian Sextus Julius Africanus and Christian theologian Origen refer to Greek historian Phlegon, who lived in the 2nd century AD, as having written "with regard to the eclipse in the time of <hl> Tiberius Caesar <hl>, in whose reign Jesus appears to have been crucified, and the great earthquakes which then took place"

Christian traveller and historian Sextus Julius Africanus and Christian theologian Origen refer to Greek historian Phlegon, who lived in the 2nd century AD, as having written "with regard to the eclipse in the time of <hl> Tiberius Caesar <hl> , in whose reign Jesus appears to have been crucified, and the great earthquakes which then took place"

question: Who reigned Rome during the Crucifixion of Jesus?, context: Some Christian writers considered the possibility that pagan commentators may have mentioned this event, mistaking it for a solar eclipse - although this would have been impossible during the Passover, which takes place at the full moon. Christian traveller and historian Sextus Julius Africanus and Christian theologian Origen refer to Greek historian Phlegon, who lived in the 2nd century AD, as having written "with regard to the eclipse in the time of Tiberius Caesar, in whose reign Jesus appears to have been crucified, and the great earthquakes which then took place"


Question: What other event supposedly took place that shook people?

Answer: earthquakes

Some Christian writers considered the possibility that pagan commentators may have mentioned this event, mistaking it for a solar eclipse - although this would have been impossible during the Passover, which takes place at the full moon. <hl> Christian traveller and historian Sextus Julius Africanus and Christian theologian Origen refer to Greek historian Phlegon, who lived in the 2nd century AD, as having written "with regard to the eclipse in the time of Tiberius Caesar, in whose reign Jesus appears to have been crucified, and the great earthquakes which then took place" <hl>

Some Christian writers considered the possibility that pagan commentators may have mentioned this event, mistaking it for a solar eclipse - although this would have been impossible during the Passover, which takes place at the full moon. Christian traveller and historian Sextus Julius Africanus and Christian theologian Origen refer to Greek historian Phlegon, who lived in the 2nd century AD, as having written "with regard to the eclipse in the time of Tiberius Caesar, in whose reign Jesus appears to have been crucified, and the great <hl> earthquakes <hl> which then took place"

question: What other event supposedly took place that shook people?, context: Some Christian writers considered the possibility that pagan commentators may have mentioned this event, mistaking it for a solar eclipse - although this would have been impossible during the Passover, which takes place at the full moon. Christian traveller and historian Sextus Julius Africanus and Christian theologian Origen refer to Greek historian Phlegon, who lived in the 2nd century AD, as having written "with regard to the eclipse in the time of Tiberius Caesar, in whose reign Jesus appears to have been crucified, and the great earthquakes which then took place"


Question: Which historian was referenced for the reports?

Answer: Thallus

<hl> Sextus Julius Africanus further refers to the writings of historian Thallus : "This darkness Thallus, in the third book of his History, calls, as appears to me without reason, an eclipse of the sun. <hl> For the Hebrews celebrate the passover on the 14th day according to the moon, and the passion of our Saviour falls on the day before the passover; but an eclipse of the sun takes place only when the moon comes under the sun." Christian apologist Tertullian believed the event was documented in the Roman archives.

Sextus Julius Africanus further refers to the writings of historian <hl> Thallus <hl>: "This darkness Thallus, in the third book of his History, calls, as appears to me without reason, an eclipse of the sun. For the Hebrews celebrate the passover on the 14th day according to the moon, and the passion of our Saviour falls on the day before the passover; but an eclipse of the sun takes place only when the moon comes under the sun." Christian apologist Tertullian believed the event was documented in the Roman archives.

Sextus Julius Africanus further refers to the writings of historian <hl> Thallus <hl> : "This darkness Thallus, in the third book of his History, calls, as appears to me without reason, an eclipse of the sun.

question: Which historian was referenced for the reports?, context: Sextus Julius Africanus further refers to the writings of historian Thallus: "This darkness Thallus, in the third book of his History, calls, as appears to me without reason, an eclipse of the sun. For the Hebrews celebrate the passover on the 14th day according to the moon, and the passion of our Saviour falls on the day before the passover; but an eclipse of the sun takes place only when the moon comes under the sun." Christian apologist Tertullian believed the event was documented in the Roman archives.


Question: What event did Thallus describe?

Answer: an eclipse of the sun

<hl> Sextus Julius Africanus further refers to the writings of historian Thallus: "This darkness Thallus, in the third book of his History, calls, as appears to me without reason, an eclipse of the sun . <hl> For the Hebrews celebrate the passover on the 14th day according to the moon, and the passion of our Saviour falls on the day before the passover; but an eclipse of the sun takes place only when the moon comes under the sun." Christian apologist Tertullian believed the event was documented in the Roman archives.

Sextus Julius Africanus further refers to the writings of historian Thallus: "This darkness Thallus, in the third book of his History, calls, as appears to me without reason, <hl> an eclipse of the sun <hl>. For the Hebrews celebrate the passover on the 14th day according to the moon, and the passion of our Saviour falls on the day before the passover; but an eclipse of the sun takes place only when the moon comes under the sun." Christian apologist Tertullian believed the event was documented in the Roman archives.

Sextus Julius Africanus further refers to the writings of historian Thallus: "This darkness Thallus, in the third book of his History, calls, as appears to me without reason, <hl> an eclipse of the sun <hl> .

question: What event did Thallus describe?, context: Sextus Julius Africanus further refers to the writings of historian Thallus: "This darkness Thallus, in the third book of his History, calls, as appears to me without reason, an eclipse of the sun. For the Hebrews celebrate the passover on the 14th day according to the moon, and the passion of our Saviour falls on the day before the passover; but an eclipse of the sun takes place only when the moon comes under the sun." Christian apologist Tertullian believed the event was documented in the Roman archives.


Question: What day do Hebrews celebrate Passover?

Answer: the 14th day

Sextus Julius Africanus further refers to the writings of historian Thallus: "This darkness Thallus, in the third book of his History, calls, as appears to me without reason, an eclipse of the sun. <hl> For the Hebrews celebrate the passover on the 14th day according to the moon, and the passion of our Saviour falls on the day before the passover; but an eclipse of the sun takes place only when the moon comes under the sun." <hl> Christian apologist Tertullian believed the event was documented in the Roman archives.

Sextus Julius Africanus further refers to the writings of historian Thallus: "This darkness Thallus, in the third book of his History, calls, as appears to me without reason, an eclipse of the sun. For the Hebrews celebrate the passover on <hl> the 14th day <hl> according to the moon, and the passion of our Saviour falls on the day before the passover; but an eclipse of the sun takes place only when the moon comes under the sun." Christian apologist Tertullian believed the event was documented in the Roman archives.

question: What day do Hebrews celebrate Passover?, context: Sextus Julius Africanus further refers to the writings of historian Thallus: "This darkness Thallus, in the third book of his History, calls, as appears to me without reason, an eclipse of the sun. For the Hebrews celebrate the passover on the 14th day according to the moon, and the passion of our Saviour falls on the day before the passover; but an eclipse of the sun takes place only when the moon comes under the sun." Christian apologist Tertullian believed the event was documented in the Roman archives.


Question: When does the passion of Jesus fall?

Answer: the day before the passover

Sextus Julius Africanus further refers to the writings of historian Thallus: "This darkness Thallus, in the third book of his History, calls, as appears to me without reason, an eclipse of the sun. <hl> For the Hebrews celebrate the passover on the 14th day according to the moon, and the passion of our Saviour falls on the day before the passover ; but an eclipse of the sun takes place only when the moon comes under the sun." <hl> Christian apologist Tertullian believed the event was documented in the Roman archives.

Sextus Julius Africanus further refers to the writings of historian Thallus: "This darkness Thallus, in the third book of his History, calls, as appears to me without reason, an eclipse of the sun. For the Hebrews celebrate the passover on the 14th day according to the moon, and the passion of our Saviour falls on <hl> the day before the passover <hl>; but an eclipse of the sun takes place only when the moon comes under the sun." Christian apologist Tertullian believed the event was documented in the Roman archives.

For the Hebrews celebrate the passover on the 14th day according to the moon, and the passion of our Saviour falls on <hl> the day before the passover <hl> ; but an eclipse of the sun takes place only when the moon comes under the sun."

question: When does the passion of Jesus fall?, context: Sextus Julius Africanus further refers to the writings of historian Thallus: "This darkness Thallus, in the third book of his History, calls, as appears to me without reason, an eclipse of the sun. For the Hebrews celebrate the passover on the 14th day according to the moon, and the passion of our Saviour falls on the day before the passover; but an eclipse of the sun takes place only when the moon comes under the sun." Christian apologist Tertullian believed the event was documented in the Roman archives.


Question: Where were these events documented?

Answer: the Roman archives

Sextus Julius Africanus further refers to the writings of historian Thallus: "This darkness Thallus, in the third book of his History, calls, as appears to me without reason, an eclipse of the sun. For the Hebrews celebrate the passover on the 14th day according to the moon, and the passion of our Saviour falls on the day before the passover; but an eclipse of the sun takes place only when the moon comes under the sun." <hl> Christian apologist Tertullian believed the event was documented in the Roman archives . <hl>

Sextus Julius Africanus further refers to the writings of historian Thallus: "This darkness Thallus, in the third book of his History, calls, as appears to me without reason, an eclipse of the sun. For the Hebrews celebrate the passover on the 14th day according to the moon, and the passion of our Saviour falls on the day before the passover; but an eclipse of the sun takes place only when the moon comes under the sun." Christian apologist Tertullian believed the event was documented in <hl> the Roman archives <hl>.

Christian apologist Tertullian believed the event was documented in <hl> the Roman archives <hl> .

question: Where were these events documented?, context: Sextus Julius Africanus further refers to the writings of historian Thallus: "This darkness Thallus, in the third book of his History, calls, as appears to me without reason, an eclipse of the sun. For the Hebrews celebrate the passover on the 14th day according to the moon, and the passion of our Saviour falls on the day before the passover; but an eclipse of the sun takes place only when the moon comes under the sun." Christian apologist Tertullian believed the event was documented in the Roman archives.


Question: What is recently considered the type of eclipse that occurred?

Answer: lunar

<hl> Colin Humphreys and W. G. Waddington of Oxford University considered the possibility that a lunar , rather than solar, eclipse might have taken place. <hl> They concluded that such an eclipse would have been visible, for thirty minutes, from Jerusalem and suggested the gospel reference to a solar eclipse was the result of a scribe wrongly amending a text. Historian David Henige dismisses this explanation as 'indefensible' and astronomer Bradley Schaefer points out that the lunar eclipse would not have been visible during daylight hours.

Colin Humphreys and W. G. Waddington of Oxford University considered the possibility that a <hl> lunar <hl>, rather than solar, eclipse might have taken place. They concluded that such an eclipse would have been visible, for thirty minutes, from Jerusalem and suggested the gospel reference to a solar eclipse was the result of a scribe wrongly amending a text. Historian David Henige dismisses this explanation as 'indefensible' and astronomer Bradley Schaefer points out that the lunar eclipse would not have been visible during daylight hours.

Colin Humphreys and W. G. Waddington of Oxford University considered the possibility that a <hl> lunar <hl> , rather than solar, eclipse might have taken place.

question: What is recently considered the type of eclipse that occurred?, context: Colin Humphreys and W. G. Waddington of Oxford University considered the possibility that a lunar, rather than solar, eclipse might have taken place. They concluded that such an eclipse would have been visible, for thirty minutes, from Jerusalem and suggested the gospel reference to a solar eclipse was the result of a scribe wrongly amending a text. Historian David Henige dismisses this explanation as 'indefensible' and astronomer Bradley Schaefer points out that the lunar eclipse would not have been visible during daylight hours.


Question: How long would a lunar eclipse be visible?

Answer: thirty minutes

Colin Humphreys and W. G. Waddington of Oxford University considered the possibility that a lunar, rather than solar, eclipse might have taken place. <hl> They concluded that such an eclipse would have been visible, for thirty minutes , from Jerusalem and suggested the gospel reference to a solar eclipse was the result of a scribe wrongly amending a text. <hl> Historian David Henige dismisses this explanation as 'indefensible' and astronomer Bradley Schaefer points out that the lunar eclipse would not have been visible during daylight hours.

Colin Humphreys and W. G. Waddington of Oxford University considered the possibility that a lunar, rather than solar, eclipse might have taken place. They concluded that such an eclipse would have been visible, for <hl> thirty minutes <hl>, from Jerusalem and suggested the gospel reference to a solar eclipse was the result of a scribe wrongly amending a text. Historian David Henige dismisses this explanation as 'indefensible' and astronomer Bradley Schaefer points out that the lunar eclipse would not have been visible during daylight hours.

They concluded that such an eclipse would have been visible, for <hl> thirty minutes <hl> , from Jerusalem and suggested the gospel reference to a solar eclipse was the result of a scribe wrongly amending a text.

question: How long would a lunar eclipse be visible?, context: Colin Humphreys and W. G. Waddington of Oxford University considered the possibility that a lunar, rather than solar, eclipse might have taken place. They concluded that such an eclipse would have been visible, for thirty minutes, from Jerusalem and suggested the gospel reference to a solar eclipse was the result of a scribe wrongly amending a text. Historian David Henige dismisses this explanation as 'indefensible' and astronomer Bradley Schaefer points out that the lunar eclipse would not have been visible during daylight hours.


Question: What person possibly made a mistake while copying text?

Answer: a scribe wrongly amending a text

Colin Humphreys and W. G. Waddington of Oxford University considered the possibility that a lunar, rather than solar, eclipse might have taken place. <hl> They concluded that such an eclipse would have been visible, for thirty minutes, from Jerusalem and suggested the gospel reference to a solar eclipse was the result of a scribe wrongly amending a text . <hl> Historian David Henige dismisses this explanation as 'indefensible' and astronomer Bradley Schaefer points out that the lunar eclipse would not have been visible during daylight hours.

Colin Humphreys and W. G. Waddington of Oxford University considered the possibility that a lunar, rather than solar, eclipse might have taken place. They concluded that such an eclipse would have been visible, for thirty minutes, from Jerusalem and suggested the gospel reference to a solar eclipse was the result of <hl> a scribe wrongly amending a text <hl>. Historian David Henige dismisses this explanation as 'indefensible' and astronomer Bradley Schaefer points out that the lunar eclipse would not have been visible during daylight hours.

They concluded that such an eclipse would have been visible, for thirty minutes, from Jerusalem and suggested the gospel reference to a solar eclipse was the result of <hl> a scribe wrongly amending a text <hl> .

question: What person possibly made a mistake while copying text?, context: Colin Humphreys and W. G. Waddington of Oxford University considered the possibility that a lunar, rather than solar, eclipse might have taken place. They concluded that such an eclipse would have been visible, for thirty minutes, from Jerusalem and suggested the gospel reference to a solar eclipse was the result of a scribe wrongly amending a text. Historian David Henige dismisses this explanation as 'indefensible' and astronomer Bradley Schaefer points out that the lunar eclipse would not have been visible during daylight hours.


Question: Which historian says this opinion is indefensible?

Answer: David Henige

Colin Humphreys and W. G. Waddington of Oxford University considered the possibility that a lunar, rather than solar, eclipse might have taken place. They concluded that such an eclipse would have been visible, for thirty minutes, from Jerusalem and suggested the gospel reference to a solar eclipse was the result of a scribe wrongly amending a text. <hl> Historian David Henige dismisses this explanation as 'indefensible' and astronomer Bradley Schaefer points out that the lunar eclipse would not have been visible during daylight hours. <hl>

Colin Humphreys and W. G. Waddington of Oxford University considered the possibility that a lunar, rather than solar, eclipse might have taken place. They concluded that such an eclipse would have been visible, for thirty minutes, from Jerusalem and suggested the gospel reference to a solar eclipse was the result of a scribe wrongly amending a text. Historian <hl> David Henige <hl> dismisses this explanation as 'indefensible' and astronomer Bradley Schaefer points out that the lunar eclipse would not have been visible during daylight hours.

question: Which historian says this opinion is indefensible?, context: Colin Humphreys and W. G. Waddington of Oxford University considered the possibility that a lunar, rather than solar, eclipse might have taken place. They concluded that such an eclipse would have been visible, for thirty minutes, from Jerusalem and suggested the gospel reference to a solar eclipse was the result of a scribe wrongly amending a text. Historian David Henige dismisses this explanation as 'indefensible' and astronomer Bradley Schaefer points out that the lunar eclipse would not have been visible during daylight hours.


Question: What inconsistency would be found in this explanation?

Answer: the lunar eclipse would not have been visible during daylight hours

Colin Humphreys and W. G. Waddington of Oxford University considered the possibility that a lunar, rather than solar, eclipse might have taken place. They concluded that such an eclipse would have been visible, for thirty minutes, from Jerusalem and suggested the gospel reference to a solar eclipse was the result of a scribe wrongly amending a text. <hl> Historian David Henige dismisses this explanation as 'indefensible' and astronomer Bradley Schaefer points out that the lunar eclipse would not have been visible during daylight hours . <hl>

Colin Humphreys and W. G. Waddington of Oxford University considered the possibility that a lunar, rather than solar, eclipse might have taken place. They concluded that such an eclipse would have been visible, for thirty minutes, from Jerusalem and suggested the gospel reference to a solar eclipse was the result of a scribe wrongly amending a text. Historian David Henige dismisses this explanation as 'indefensible' and astronomer Bradley Schaefer points out that <hl> the lunar eclipse would not have been visible during daylight hours <hl>.

Historian David Henige dismisses this explanation as 'indefensible' and astronomer Bradley Schaefer points out that <hl> the lunar eclipse would not have been visible during daylight hours <hl> .

question: What inconsistency would be found in this explanation?, context: Colin Humphreys and W. G. Waddington of Oxford University considered the possibility that a lunar, rather than solar, eclipse might have taken place. They concluded that such an eclipse would have been visible, for thirty minutes, from Jerusalem and suggested the gospel reference to a solar eclipse was the result of a scribe wrongly amending a text. Historian David Henige dismisses this explanation as 'indefensible' and astronomer Bradley Schaefer points out that the lunar eclipse would not have been visible during daylight hours.


Question: Who created the account of Jesus?

Answer: author of the Mark Gospel

<hl> Modern biblical scholarship treats the account in the synoptic gospels as a literary creation by the author of the Mark Gospel , amended in the Luke and Matthew accounts, intended to heighten the importance of what they saw as a theologically significant event, and not intended to be taken literally. <hl> This image of darkness over the land would have been understood by ancient readers, a typical element in the description of the death of kings and other major figures by writers such as Philo, Dio Cassius, Virgil, Plutarch and Josephus. Géza Vermes describes the darkness account as typical of "Jewish eschatological imagery of the day of the Lord", and says that those interpreting it as a datable eclipse are "barking up the wrong tree".

Modern biblical scholarship treats the account in the synoptic gospels as a literary creation by the <hl> author of the Mark Gospel <hl>, amended in the Luke and Matthew accounts, intended to heighten the importance of what they saw as a theologically significant event, and not intended to be taken literally. This image of darkness over the land would have been understood by ancient readers, a typical element in the description of the death of kings and other major figures by writers such as Philo, Dio Cassius, Virgil, Plutarch and Josephus. Géza Vermes describes the darkness account as typical of "Jewish eschatological imagery of the day of the Lord", and says that those interpreting it as a datable eclipse are "barking up the wrong tree".

Modern biblical scholarship treats the account in the synoptic gospels as a literary creation by the <hl> author of the Mark Gospel <hl> , amended in the Luke and Matthew accounts, intended to heighten the importance of what they saw as a theologically significant event, and not intended to be taken literally.

question: Who created the account of Jesus?, context: Modern biblical scholarship treats the account in the synoptic gospels as a literary creation by the author of the Mark Gospel, amended in the Luke and Matthew accounts, intended to heighten the importance of what they saw as a theologically significant event, and not intended to be taken literally. This image of darkness over the land would have been understood by ancient readers, a typical element in the description of the death of kings and other major figures by writers such as Philo, Dio Cassius, Virgil, Plutarch and Josephus. Géza Vermes describes the darkness account as typical of "Jewish eschatological imagery of the day of the Lord", and says that those interpreting it as a datable eclipse are "barking up the wrong tree".


Question: Who amended the account at a later date?

Answer: Luke

<hl> Modern biblical scholarship treats the account in the synoptic gospels as a literary creation by the author of the Mark Gospel, amended in the Luke and Matthew accounts, intended to heighten the importance of what they saw as a theologically significant event, and not intended to be taken literally. <hl> This image of darkness over the land would have been understood by ancient readers, a typical element in the description of the death of kings and other major figures by writers such as Philo, Dio Cassius, Virgil, Plutarch and Josephus. Géza Vermes describes the darkness account as typical of "Jewish eschatological imagery of the day of the Lord", and says that those interpreting it as a datable eclipse are "barking up the wrong tree".

Modern biblical scholarship treats the account in the synoptic gospels as a literary creation by the author of the Mark Gospel, amended in the <hl> Luke <hl> and Matthew accounts, intended to heighten the importance of what they saw as a theologically significant event, and not intended to be taken literally. This image of darkness over the land would have been understood by ancient readers, a typical element in the description of the death of kings and other major figures by writers such as Philo, Dio Cassius, Virgil, Plutarch and Josephus. Géza Vermes describes the darkness account as typical of "Jewish eschatological imagery of the day of the Lord", and says that those interpreting it as a datable eclipse are "barking up the wrong tree".

question: Who amended the account at a later date?, context: Modern biblical scholarship treats the account in the synoptic gospels as a literary creation by the author of the Mark Gospel, amended in the Luke and Matthew accounts, intended to heighten the importance of what they saw as a theologically significant event, and not intended to be taken literally. This image of darkness over the land would have been understood by ancient readers, a typical element in the description of the death of kings and other major figures by writers such as Philo, Dio Cassius, Virgil, Plutarch and Josephus. Géza Vermes describes the darkness account as typical of "Jewish eschatological imagery of the day of the Lord", and says that those interpreting it as a datable eclipse are "barking up the wrong tree".


Question: What prompts darkness over the land in old literary works?

Answer: the death of kings and other major figures

Modern biblical scholarship treats the account in the synoptic gospels as a literary creation by the author of the Mark Gospel, amended in the Luke and Matthew accounts, intended to heighten the importance of what they saw as a theologically significant event, and not intended to be taken literally. <hl> This image of darkness over the land would have been understood by ancient readers, a typical element in the description of the death of kings and other major figures by writers such as Philo, Dio Cassius, Virgil, Plutarch and Josephus. <hl> Géza Vermes describes the darkness account as typical of "Jewish eschatological imagery of the day of the Lord", and says that those interpreting it as a datable eclipse are "barking up the wrong tree".

Modern biblical scholarship treats the account in the synoptic gospels as a literary creation by the author of the Mark Gospel, amended in the Luke and Matthew accounts, intended to heighten the importance of what they saw as a theologically significant event, and not intended to be taken literally. This image of darkness over the land would have been understood by ancient readers, a typical element in the description of <hl> the death of kings and other major figures <hl> by writers such as Philo, Dio Cassius, Virgil, Plutarch and Josephus. Géza Vermes describes the darkness account as typical of "Jewish eschatological imagery of the day of the Lord", and says that those interpreting it as a datable eclipse are "barking up the wrong tree".

question: What prompts darkness over the land in old literary works?, context: Modern biblical scholarship treats the account in the synoptic gospels as a literary creation by the author of the Mark Gospel, amended in the Luke and Matthew accounts, intended to heighten the importance of what they saw as a theologically significant event, and not intended to be taken literally. This image of darkness over the land would have been understood by ancient readers, a typical element in the description of the death of kings and other major figures by writers such as Philo, Dio Cassius, Virgil, Plutarch and Josephus. Géza Vermes describes the darkness account as typical of "Jewish eschatological imagery of the day of the Lord", and says that those interpreting it as a datable eclipse are "barking up the wrong tree".


Question: What ethnicity are these literary works mostly?

Answer: Jewish

Modern biblical scholarship treats the account in the synoptic gospels as a literary creation by the author of the Mark Gospel, amended in the Luke and Matthew accounts, intended to heighten the importance of what they saw as a theologically significant event, and not intended to be taken literally. This image of darkness over the land would have been understood by ancient readers, a typical element in the description of the death of kings and other major figures by writers such as Philo, Dio Cassius, Virgil, Plutarch and Josephus. <hl> Géza Vermes describes the darkness account as typical of " Jewish eschatological imagery of the day of the Lord", and says that those interpreting it as a datable eclipse are "barking up the wrong tree". <hl>

Modern biblical scholarship treats the account in the synoptic gospels as a literary creation by the author of the Mark Gospel, amended in the Luke and Matthew accounts, intended to heighten the importance of what they saw as a theologically significant event, and not intended to be taken literally. This image of darkness over the land would have been understood by ancient readers, a typical element in the description of the death of kings and other major figures by writers such as Philo, Dio Cassius, Virgil, Plutarch and Josephus. Géza Vermes describes the darkness account as typical of "<hl> Jewish <hl> eschatological imagery of the day of the Lord", and says that those interpreting it as a datable eclipse are "barking up the wrong tree".

Géza Vermes describes the darkness account as typical of " <hl> Jewish <hl> eschatological imagery of the day of the Lord", and says that those interpreting it as a datable eclipse are "barking up the wrong tree".

question: What ethnicity are these literary works mostly?, context: Modern biblical scholarship treats the account in the synoptic gospels as a literary creation by the author of the Mark Gospel, amended in the Luke and Matthew accounts, intended to heighten the importance of what they saw as a theologically significant event, and not intended to be taken literally. This image of darkness over the land would have been understood by ancient readers, a typical element in the description of the death of kings and other major figures by writers such as Philo, Dio Cassius, Virgil, Plutarch and Josephus. Géza Vermes describes the darkness account as typical of "Jewish eschatological imagery of the day of the Lord", and says that those interpreting it as a datable eclipse are "barking up the wrong tree".


Question: Who describes the idea of an eclipse as totally wrong?

Answer: Géza Vermes

Modern biblical scholarship treats the account in the synoptic gospels as a literary creation by the author of the Mark Gospel, amended in the Luke and Matthew accounts, intended to heighten the importance of what they saw as a theologically significant event, and not intended to be taken literally. This image of darkness over the land would have been understood by ancient readers, a typical element in the description of the death of kings and other major figures by writers such as Philo, Dio Cassius, Virgil, Plutarch and Josephus. <hl> Géza Vermes describes the darkness account as typical of "Jewish eschatological imagery of the day of the Lord", and says that those interpreting it as a datable eclipse are "barking up the wrong tree". <hl>

Modern biblical scholarship treats the account in the synoptic gospels as a literary creation by the author of the Mark Gospel, amended in the Luke and Matthew accounts, intended to heighten the importance of what they saw as a theologically significant event, and not intended to be taken literally. This image of darkness over the land would have been understood by ancient readers, a typical element in the description of the death of kings and other major figures by writers such as Philo, Dio Cassius, Virgil, Plutarch and Josephus. <hl> Géza Vermes <hl> describes the darkness account as typical of "Jewish eschatological imagery of the day of the Lord", and says that those interpreting it as a datable eclipse are "barking up the wrong tree".

question: Who describes the idea of an eclipse as totally wrong?, context: Modern biblical scholarship treats the account in the synoptic gospels as a literary creation by the author of the Mark Gospel, amended in the Luke and Matthew accounts, intended to heighten the importance of what they saw as a theologically significant event, and not intended to be taken literally. This image of darkness over the land would have been understood by ancient readers, a typical element in the description of the death of kings and other major figures by writers such as Philo, Dio Cassius, Virgil, Plutarch and Josephus. Géza Vermes describes the darkness account as typical of "Jewish eschatological imagery of the day of the Lord", and says that those interpreting it as a datable eclipse are "barking up the wrong tree".


Question: Who wrote The Crucifixion of Jesus?

Answer: Frederick Zugibe

<hl> In his book The Crucifixion of Jesus, physician and forensic pathologist Frederick Zugibe studied the likely circumstances of the death of Jesus in great detail. <hl> Zugibe carried out a number of experiments over several years to test his theories while he was a medical examiner. These studies included experiments in which volunteers with specific weights were hanging at specific angles and the amount of pull on each hand was measured, in cases where the feet were also secured or not. In these cases the amount of pull and the corresponding pain was found to be significant.

In his book The Crucifixion of Jesus, physician and forensic pathologist <hl> Frederick Zugibe <hl> studied the likely circumstances of the death of Jesus in great detail. Zugibe carried out a number of experiments over several years to test his theories while he was a medical examiner. These studies included experiments in which volunteers with specific weights were hanging at specific angles and the amount of pull on each hand was measured, in cases where the feet were also secured or not. In these cases the amount of pull and the corresponding pain was found to be significant.

question: Who wrote The Crucifixion of Jesus?, context: In his book The Crucifixion of Jesus, physician and forensic pathologist Frederick Zugibe studied the likely circumstances of the death of Jesus in great detail. Zugibe carried out a number of experiments over several years to test his theories while he was a medical examiner. These studies included experiments in which volunteers with specific weights were hanging at specific angles and the amount of pull on each hand was measured, in cases where the feet were also secured or not. In these cases the amount of pull and the corresponding pain was found to be significant.


Question: What did Frederick Zugibe study in detail for this book?

Answer: the likely circumstances of the death of Jesus

<hl> In his book The Crucifixion of Jesus, physician and forensic pathologist Frederick Zugibe studied the likely circumstances of the death of Jesus in great detail. <hl> Zugibe carried out a number of experiments over several years to test his theories while he was a medical examiner. These studies included experiments in which volunteers with specific weights were hanging at specific angles and the amount of pull on each hand was measured, in cases where the feet were also secured or not. In these cases the amount of pull and the corresponding pain was found to be significant.

In his book The Crucifixion of Jesus, physician and forensic pathologist Frederick Zugibe studied <hl> the likely circumstances of the death of Jesus <hl> in great detail. Zugibe carried out a number of experiments over several years to test his theories while he was a medical examiner. These studies included experiments in which volunteers with specific weights were hanging at specific angles and the amount of pull on each hand was measured, in cases where the feet were also secured or not. In these cases the amount of pull and the corresponding pain was found to be significant.

question: What did Frederick Zugibe study in detail for this book?, context: In his book The Crucifixion of Jesus, physician and forensic pathologist Frederick Zugibe studied the likely circumstances of the death of Jesus in great detail. Zugibe carried out a number of experiments over several years to test his theories while he was a medical examiner. These studies included experiments in which volunteers with specific weights were hanging at specific angles and the amount of pull on each hand was measured, in cases where the feet were also secured or not. In these cases the amount of pull and the corresponding pain was found to be significant.


Question: How did Zugibe try to prove his theories?

Answer: carried out a number of experiments over several years

In his book The Crucifixion of Jesus, physician and forensic pathologist Frederick Zugibe studied the likely circumstances of the death of Jesus in great detail. <hl> Zugibe carried out a number of experiments over several years to test his theories while he was a medical examiner. <hl> These studies included experiments in which volunteers with specific weights were hanging at specific angles and the amount of pull on each hand was measured, in cases where the feet were also secured or not. In these cases the amount of pull and the corresponding pain was found to be significant.

In his book The Crucifixion of Jesus, physician and forensic pathologist Frederick Zugibe studied the likely circumstances of the death of Jesus in great detail. Zugibe <hl> carried out a number of experiments over several years <hl> to test his theories while he was a medical examiner. These studies included experiments in which volunteers with specific weights were hanging at specific angles and the amount of pull on each hand was measured, in cases where the feet were also secured or not. In these cases the amount of pull and the corresponding pain was found to be significant.

question: How did Zugibe try to prove his theories?, context: In his book The Crucifixion of Jesus, physician and forensic pathologist Frederick Zugibe studied the likely circumstances of the death of Jesus in great detail. Zugibe carried out a number of experiments over several years to test his theories while he was a medical examiner. These studies included experiments in which volunteers with specific weights were hanging at specific angles and the amount of pull on each hand was measured, in cases where the feet were also secured or not. In these cases the amount of pull and the corresponding pain was found to be significant.


Question: What kind of experiments did Zugibe run?

Answer: experiments in which volunteers with specific weights were hanging

In his book The Crucifixion of Jesus, physician and forensic pathologist Frederick Zugibe studied the likely circumstances of the death of Jesus in great detail. Zugibe carried out a number of experiments over several years to test his theories while he was a medical examiner. <hl> These studies included experiments in which volunteers with specific weights were hanging at specific angles and the amount of pull on each hand was measured, in cases where the feet were also secured or not. <hl> In these cases the amount of pull and the corresponding pain was found to be significant.

In his book The Crucifixion of Jesus, physician and forensic pathologist Frederick Zugibe studied the likely circumstances of the death of Jesus in great detail. Zugibe carried out a number of experiments over several years to test his theories while he was a medical examiner. These studies included <hl> experiments in which volunteers with specific weights were hanging <hl> at specific angles and the amount of pull on each hand was measured, in cases where the feet were also secured or not. In these cases the amount of pull and the corresponding pain was found to be significant.

question: What kind of experiments did Zugibe run?, context: In his book The Crucifixion of Jesus, physician and forensic pathologist Frederick Zugibe studied the likely circumstances of the death of Jesus in great detail. Zugibe carried out a number of experiments over several years to test his theories while he was a medical examiner. These studies included experiments in which volunteers with specific weights were hanging at specific angles and the amount of pull on each hand was measured, in cases where the feet were also secured or not. In these cases the amount of pull and the corresponding pain was found to be significant.


Question: What specifics were recorded in his experiments?

Answer: amount of pull and the corresponding pain

In his book The Crucifixion of Jesus, physician and forensic pathologist Frederick Zugibe studied the likely circumstances of the death of Jesus in great detail. Zugibe carried out a number of experiments over several years to test his theories while he was a medical examiner. These studies included experiments in which volunteers with specific weights were hanging at specific angles and the amount of pull on each hand was measured, in cases where the feet were also secured or not. <hl> In these cases the amount of pull and the corresponding pain was found to be significant. <hl>

In his book The Crucifixion of Jesus, physician and forensic pathologist Frederick Zugibe studied the likely circumstances of the death of Jesus in great detail. Zugibe carried out a number of experiments over several years to test his theories while he was a medical examiner. These studies included experiments in which volunteers with specific weights were hanging at specific angles and the amount of pull on each hand was measured, in cases where the feet were also secured or not. In these cases the <hl> amount of pull and the corresponding pain <hl> was found to be significant.

question: What specifics were recorded in his experiments?, context: In his book The Crucifixion of Jesus, physician and forensic pathologist Frederick Zugibe studied the likely circumstances of the death of Jesus in great detail. Zugibe carried out a number of experiments over several years to test his theories while he was a medical examiner. These studies included experiments in which volunteers with specific weights were hanging at specific angles and the amount of pull on each hand was measured, in cases where the feet were also secured or not. In these cases the amount of pull and the corresponding pain was found to be significant.


Question: What do Christians believe regarding Jesus' death?

Answer: instrumental in restoring humankind to relationship with God

<hl> Christians believe that Jesus’ death was instrumental in restoring humankind to relationship with God . <hl> Christians believe that through faith in Jesus’ substitutionary death and triumphant resurrection people are reunited with God and receive new joy and power in this life as well as eternal life in heaven after the body’s death. Thus the crucifixion of Jesus along with his resurrection restores access to a vibrant experience of God’s presence, love and grace as well as the confidence of eternal life.

Christians believe that Jesus’ death was <hl> instrumental in restoring humankind to relationship with God <hl>. Christians believe that through faith in Jesus’ substitutionary death and triumphant resurrection people are reunited with God and receive new joy and power in this life as well as eternal life in heaven after the body’s death. Thus the crucifixion of Jesus along with his resurrection restores access to a vibrant experience of God’s presence, love and grace as well as the confidence of eternal life.

Christians believe that Jesus’ death was <hl> instrumental in restoring humankind to relationship with God <hl> .

question: What do Christians believe regarding Jesus' death?, context: Christians believe that Jesus’ death was instrumental in restoring humankind to relationship with God. Christians believe that through faith in Jesus’ substitutionary death and triumphant resurrection people are reunited with God and receive new joy and power in this life as well as eternal life in heaven after the body’s death. Thus the crucifixion of Jesus along with his resurrection restores access to a vibrant experience of God’s presence, love and grace as well as the confidence of eternal life.


Question: How are people united with God?

Answer: through faith in Jesus’ substitutionary death

Christians believe that Jesus’ death was instrumental in restoring humankind to relationship with God. <hl> Christians believe that through faith in Jesus’ substitutionary death and triumphant resurrection people are reunited with God and receive new joy and power in this life as well as eternal life in heaven after the body’s death. <hl> Thus the crucifixion of Jesus along with his resurrection restores access to a vibrant experience of God’s presence, love and grace as well as the confidence of eternal life.

Christians believe that Jesus’ death was instrumental in restoring humankind to relationship with God. Christians believe that <hl> through faith in Jesus’ substitutionary death <hl> and triumphant resurrection people are reunited with God and receive new joy and power in this life as well as eternal life in heaven after the body’s death. Thus the crucifixion of Jesus along with his resurrection restores access to a vibrant experience of God’s presence, love and grace as well as the confidence of eternal life.

question: How are people united with God?, context: Christians believe that Jesus’ death was instrumental in restoring humankind to relationship with God. Christians believe that through faith in Jesus’ substitutionary death and triumphant resurrection people are reunited with God and receive new joy and power in this life as well as eternal life in heaven after the body’s death. Thus the crucifixion of Jesus along with his resurrection restores access to a vibrant experience of God’s presence, love and grace as well as the confidence of eternal life.


Question: What specific fact do Christians believe about death?

Answer: eternal life in heaven after the body’s death

Christians believe that Jesus’ death was instrumental in restoring humankind to relationship with God. <hl> Christians believe that through faith in Jesus’ substitutionary death and triumphant resurrection people are reunited with God and receive new joy and power in this life as well as eternal life in heaven after the body’s death . <hl> Thus the crucifixion of Jesus along with his resurrection restores access to a vibrant experience of God’s presence, love and grace as well as the confidence of eternal life.

Christians believe that Jesus’ death was instrumental in restoring humankind to relationship with God. Christians believe that through faith in Jesus’ substitutionary death and triumphant resurrection people are reunited with God and receive new joy and power in this life as well as <hl> eternal life in heaven after the body’s death <hl>. Thus the crucifixion of Jesus along with his resurrection restores access to a vibrant experience of God’s presence, love and grace as well as the confidence of eternal life.

Christians believe that through faith in Jesus’ substitutionary death and triumphant resurrection people are reunited with God and receive new joy and power in this life as well as <hl> eternal life in heaven after the body’s death <hl> .

question: What specific fact do Christians believe about death?, context: Christians believe that Jesus’ death was instrumental in restoring humankind to relationship with God. Christians believe that through faith in Jesus’ substitutionary death and triumphant resurrection people are reunited with God and receive new joy and power in this life as well as eternal life in heaven after the body’s death. Thus the crucifixion of Jesus along with his resurrection restores access to a vibrant experience of God’s presence, love and grace as well as the confidence of eternal life.


Question: Jesus's Resurrection fills believer with what?

Answer: confidence of eternal life

Christians believe that Jesus’ death was instrumental in restoring humankind to relationship with God. Christians believe that through faith in Jesus’ substitutionary death and triumphant resurrection people are reunited with God and receive new joy and power in this life as well as eternal life in heaven after the body’s death. <hl> Thus the crucifixion of Jesus along with his resurrection restores access to a vibrant experience of God’s presence, love and grace as well as the confidence of eternal life . <hl>

Christians believe that Jesus’ death was instrumental in restoring humankind to relationship with God. Christians believe that through faith in Jesus’ substitutionary death and triumphant resurrection people are reunited with God and receive new joy and power in this life as well as eternal life in heaven after the body’s death. Thus the crucifixion of Jesus along with his resurrection restores access to a vibrant experience of God’s presence, love and grace as well as the <hl> confidence of eternal life <hl>.

Thus the crucifixion of Jesus along with his resurrection restores access to a vibrant experience of God’s presence, love and grace as well as the <hl> confidence of eternal life <hl> .

question: Jesus's Resurrection fills believer with what?, context: Christians believe that Jesus’ death was instrumental in restoring humankind to relationship with God. Christians believe that through faith in Jesus’ substitutionary death and triumphant resurrection people are reunited with God and receive new joy and power in this life as well as eternal life in heaven after the body’s death. Thus the crucifixion of Jesus along with his resurrection restores access to a vibrant experience of God’s presence, love and grace as well as the confidence of eternal life.


Question: What feeling usually fills a believer regarding the resurrection?

Answer: joy

Christians believe that Jesus’ death was instrumental in restoring humankind to relationship with God. <hl> Christians believe that through faith in Jesus’ substitutionary death and triumphant resurrection people are reunited with God and receive new joy and power in this life as well as eternal life in heaven after the body’s death. <hl> Thus the crucifixion of Jesus along with his resurrection restores access to a vibrant experience of God’s presence, love and grace as well as the confidence of eternal life.

Christians believe that Jesus’ death was instrumental in restoring humankind to relationship with God. Christians believe that through faith in Jesus’ substitutionary death and triumphant resurrection people are reunited with God and receive new <hl> joy <hl> and power in this life as well as eternal life in heaven after the body’s death. Thus the crucifixion of Jesus along with his resurrection restores access to a vibrant experience of God’s presence, love and grace as well as the confidence of eternal life.

question: What feeling usually fills a believer regarding the resurrection?, context: Christians believe that Jesus’ death was instrumental in restoring humankind to relationship with God. Christians believe that through faith in Jesus’ substitutionary death and triumphant resurrection people are reunited with God and receive new joy and power in this life as well as eternal life in heaven after the body’s death. Thus the crucifixion of Jesus along with his resurrection restores access to a vibrant experience of God’s presence, love and grace as well as the confidence of eternal life.


Question: What book details the submission of Jesus to being crucified?

Answer: agent Christology

<hl> In Johannine " agent Christology " the submission of Jesus to crucifixion is a sacrifice made as an agent of God or servant of God, for the sake of eventual victory. <hl> This builds on the salvific theme of the Gospel of John which begins in John 1:29 with John the Baptist's proclamation: "The Lamb of God who takes away the sins of the world". Further reinforcement of the concept is provided in Revelation 21:14 where the "lamb slain but standing" is the only one worthy of handling the scroll (i.e. the book) containing the names of those who are to be saved.

In Johannine "<hl> agent Christology <hl>" the submission of Jesus to crucifixion is a sacrifice made as an agent of God or servant of God, for the sake of eventual victory. This builds on the salvific theme of the Gospel of John which begins in John 1:29 with John the Baptist's proclamation: "The Lamb of God who takes away the sins of the world". Further reinforcement of the concept is provided in Revelation 21:14 where the "lamb slain but standing" is the only one worthy of handling the scroll (i.e. the book) containing the names of those who are to be saved.

In Johannine " <hl> agent Christology <hl> " the submission of Jesus to crucifixion is a sacrifice made as an agent of God or servant of God, for the sake of eventual victory.

question: What book details the submission of Jesus to being crucified?, context: In Johannine "agent Christology" the submission of Jesus to crucifixion is a sacrifice made as an agent of God or servant of God, for the sake of eventual victory. This builds on the salvific theme of the Gospel of John which begins in John 1:29 with John the Baptist's proclamation: "The Lamb of God who takes away the sins of the world". Further reinforcement of the concept is provided in Revelation 21:14 where the "lamb slain but standing" is the only one worthy of handling the scroll (i.e. the book) containing the names of those who are to be saved.


Question: Why did Jesus accept Crucifixion.

Answer: sake of eventual victory

<hl> In Johannine "agent Christology" the submission of Jesus to crucifixion is a sacrifice made as an agent of God or servant of God, for the sake of eventual victory . <hl> This builds on the salvific theme of the Gospel of John which begins in John 1:29 with John the Baptist's proclamation: "The Lamb of God who takes away the sins of the world". Further reinforcement of the concept is provided in Revelation 21:14 where the "lamb slain but standing" is the only one worthy of handling the scroll (i.e. the book) containing the names of those who are to be saved.

In Johannine "agent Christology" the submission of Jesus to crucifixion is a sacrifice made as an agent of God or servant of God, for the <hl> sake of eventual victory <hl>. This builds on the salvific theme of the Gospel of John which begins in John 1:29 with John the Baptist's proclamation: "The Lamb of God who takes away the sins of the world". Further reinforcement of the concept is provided in Revelation 21:14 where the "lamb slain but standing" is the only one worthy of handling the scroll (i.e. the book) containing the names of those who are to be saved.

In Johannine "agent Christology" the submission of Jesus to crucifixion is a sacrifice made as an agent of God or servant of God, for the <hl> sake of eventual victory <hl> .

question: Why did Jesus accept Crucifixion., context: In Johannine "agent Christology" the submission of Jesus to crucifixion is a sacrifice made as an agent of God or servant of God, for the sake of eventual victory. This builds on the salvific theme of the Gospel of John which begins in John 1:29 with John the Baptist's proclamation: "The Lamb of God who takes away the sins of the world". Further reinforcement of the concept is provided in Revelation 21:14 where the "lamb slain but standing" is the only one worthy of handling the scroll (i.e. the book) containing the names of those who are to be saved.


Question: What theme is central is the Gospel of John in resurrection?

Answer: salvific theme

In Johannine "agent Christology" the submission of Jesus to crucifixion is a sacrifice made as an agent of God or servant of God, for the sake of eventual victory. <hl> This builds on the salvific theme of the Gospel of John which begins in John 1:29 with John the Baptist's proclamation: "The Lamb of God who takes away the sins of the world". <hl> Further reinforcement of the concept is provided in Revelation 21:14 where the "lamb slain but standing" is the only one worthy of handling the scroll (i.e. the book) containing the names of those who are to be saved.

In Johannine "agent Christology" the submission of Jesus to crucifixion is a sacrifice made as an agent of God or servant of God, for the sake of eventual victory. This builds on the <hl> salvific theme <hl> of the Gospel of John which begins in John 1:29 with John the Baptist's proclamation: "The Lamb of God who takes away the sins of the world". Further reinforcement of the concept is provided in Revelation 21:14 where the "lamb slain but standing" is the only one worthy of handling the scroll (i.e. the book) containing the names of those who are to be saved.

question: What theme is central is the Gospel of John in resurrection?, context: In Johannine "agent Christology" the submission of Jesus to crucifixion is a sacrifice made as an agent of God or servant of God, for the sake of eventual victory. This builds on the salvific theme of the Gospel of John which begins in John 1:29 with John the Baptist's proclamation: "The Lamb of God who takes away the sins of the world". Further reinforcement of the concept is provided in Revelation 21:14 where the "lamb slain but standing" is the only one worthy of handling the scroll (i.e. the book) containing the names of those who are to be saved.


Question: How is Resurrection detailed in the book of Revelations?

Answer: lamb slain but standing

In Johannine "agent Christology" the submission of Jesus to crucifixion is a sacrifice made as an agent of God or servant of God, for the sake of eventual victory. This builds on the salvific theme of the Gospel of John which begins in John 1:29 with John the Baptist's proclamation: "The Lamb of God who takes away the sins of the world". <hl> Further reinforcement of the concept is provided in Revelation 21:14 where the " lamb slain but standing " is the only one worthy of handling the scroll (i.e. the book) containing the names of those who are to be saved. <hl>

In Johannine "agent Christology" the submission of Jesus to crucifixion is a sacrifice made as an agent of God or servant of God, for the sake of eventual victory. This builds on the salvific theme of the Gospel of John which begins in John 1:29 with John the Baptist's proclamation: "The Lamb of God who takes away the sins of the world". Further reinforcement of the concept is provided in Revelation 21:14 where the "<hl> lamb slain but standing <hl>" is the only one worthy of handling the scroll (i.e. the book) containing the names of those who are to be saved.

Further reinforcement of the concept is provided in Revelation 21:14 where the " <hl> lamb slain but standing <hl> " is the only one worthy of handling the scroll (i.e. the book) containing the names of those who are to be saved.

question: How is Resurrection detailed in the book of Revelations?, context: In Johannine "agent Christology" the submission of Jesus to crucifixion is a sacrifice made as an agent of God or servant of God, for the sake of eventual victory. This builds on the salvific theme of the Gospel of John which begins in John 1:29 with John the Baptist's proclamation: "The Lamb of God who takes away the sins of the world". Further reinforcement of the concept is provided in Revelation 21:14 where the "lamb slain but standing" is the only one worthy of handling the scroll (i.e. the book) containing the names of those who are to be saved.


Question: What is another name for Jesus given?

Answer: The Lamb of God

In Johannine "agent Christology" the submission of Jesus to crucifixion is a sacrifice made as an agent of God or servant of God, for the sake of eventual victory. <hl> This builds on the salvific theme of the Gospel of John which begins in John 1:29 with John the Baptist's proclamation: " The Lamb of God who takes away the sins of the world". <hl> Further reinforcement of the concept is provided in Revelation 21:14 where the "lamb slain but standing" is the only one worthy of handling the scroll (i.e. the book) containing the names of those who are to be saved.

In Johannine "agent Christology" the submission of Jesus to crucifixion is a sacrifice made as an agent of God or servant of God, for the sake of eventual victory. This builds on the salvific theme of the Gospel of John which begins in John 1:29 with John the Baptist's proclamation: "<hl> The Lamb of God <hl> who takes away the sins of the world". Further reinforcement of the concept is provided in Revelation 21:14 where the "lamb slain but standing" is the only one worthy of handling the scroll (i.e. the book) containing the names of those who are to be saved.

This builds on the salvific theme of the Gospel of John which begins in John 1:29 with John the Baptist's proclamation: " <hl> The Lamb of God <hl> who takes away the sins of the world".

question: What is another name for Jesus given?, context: In Johannine "agent Christology" the submission of Jesus to crucifixion is a sacrifice made as an agent of God or servant of God, for the sake of eventual victory. This builds on the salvific theme of the Gospel of John which begins in John 1:29 with John the Baptist's proclamation: "The Lamb of God who takes away the sins of the world". Further reinforcement of the concept is provided in Revelation 21:14 where the "lamb slain but standing" is the only one worthy of handling the scroll (i.e. the book) containing the names of those who are to be saved.


Question: Who's Christology focuses on the death and Resurrection?

Answer: Paul's Christology

<hl> Paul's Christology has a specific focus on the death and resurrection of Jesus. <hl> For Paul, the crucifixion of Jesus is directly related to his resurrection and the term "the cross of Christ" used in Galatians 6:12 may be viewed as his abbreviation of the message of the gospels. For Paul, the crucifixion of Jesus was not an isolated event in history, but a cosmic event with significant eschatological consequences, as in 1 Corinthians 2:8. In the Pauline view, Jesus, obedient to the point of death (Philippians 2:8) died "at the right time" (Romans 4:25) based on the plan of God. For Paul the "power of the cross" is not separable from the Resurrection of Jesus.

<hl> Paul's Christology <hl> has a specific focus on the death and resurrection of Jesus. For Paul, the crucifixion of Jesus is directly related to his resurrection and the term "the cross of Christ" used in Galatians 6:12 may be viewed as his abbreviation of the message of the gospels. For Paul, the crucifixion of Jesus was not an isolated event in history, but a cosmic event with significant eschatological consequences, as in 1 Corinthians 2:8. In the Pauline view, Jesus, obedient to the point of death (Philippians 2:8) died "at the right time" (Romans 4:25) based on the plan of God. For Paul the "power of the cross" is not separable from the Resurrection of Jesus.

question: Who's Christology focuses on the death and Resurrection?, context: Paul's Christology has a specific focus on the death and resurrection of Jesus. For Paul, the crucifixion of Jesus is directly related to his resurrection and the term "the cross of Christ" used in Galatians 6:12 may be viewed as his abbreviation of the message of the gospels. For Paul, the crucifixion of Jesus was not an isolated event in history, but a cosmic event with significant eschatological consequences, as in 1 Corinthians 2:8. In the Pauline view, Jesus, obedient to the point of death (Philippians 2:8) died "at the right time" (Romans 4:25) based on the plan of God. For Paul the "power of the cross" is not separable from the Resurrection of Jesus.


Question: How is the crucifixion related to the resurrection per Paul?

Answer: directly related

Paul's Christology has a specific focus on the death and resurrection of Jesus. <hl> For Paul, the crucifixion of Jesus is directly related to his resurrection and the term "the cross of Christ" used in Galatians 6:12 may be viewed as his abbreviation of the message of the gospels. <hl> For Paul, the crucifixion of Jesus was not an isolated event in history, but a cosmic event with significant eschatological consequences, as in 1 Corinthians 2:8. In the Pauline view, Jesus, obedient to the point of death (Philippians 2:8) died "at the right time" (Romans 4:25) based on the plan of God. For Paul the "power of the cross" is not separable from the Resurrection of Jesus.

Paul's Christology has a specific focus on the death and resurrection of Jesus. For Paul, the crucifixion of Jesus is <hl> directly related <hl> to his resurrection and the term "the cross of Christ" used in Galatians 6:12 may be viewed as his abbreviation of the message of the gospels. For Paul, the crucifixion of Jesus was not an isolated event in history, but a cosmic event with significant eschatological consequences, as in 1 Corinthians 2:8. In the Pauline view, Jesus, obedient to the point of death (Philippians 2:8) died "at the right time" (Romans 4:25) based on the plan of God. For Paul the "power of the cross" is not separable from the Resurrection of Jesus.

question: How is the crucifixion related to the resurrection per Paul?, context: Paul's Christology has a specific focus on the death and resurrection of Jesus. For Paul, the crucifixion of Jesus is directly related to his resurrection and the term "the cross of Christ" used in Galatians 6:12 may be viewed as his abbreviation of the message of the gospels. For Paul, the crucifixion of Jesus was not an isolated event in history, but a cosmic event with significant eschatological consequences, as in 1 Corinthians 2:8. In the Pauline view, Jesus, obedient to the point of death (Philippians 2:8) died "at the right time" (Romans 4:25) based on the plan of God. For Paul the "power of the cross" is not separable from the Resurrection of Jesus.