romikgosai/squad_modified huggingface dataset:
There are several details that are only found in one of the gospel accounts. For instance, only Matthew's gospel mentions an earthquake, resurrected saints who went to the city and that Roman soldiers were assigned to guard the tomb, while Mark is the only one to state the actual time of the crucifixion (the third hour, or 9 am) and the centurion's report of Jesus' death. The Gospel of Luke's unique contributions to the narrative include Jesus' words to the women who were mourning, one criminal's rebuke of the other, the reaction of the multitudes who left "beating their breasts", and the women preparing spices and ointments before resting on the Sabbath. John is also the only one to refer to the request that the legs be broken and the soldier's subsequent piercing of Jesus' side (as fulfillment of Old Testament prophecy), as well as that Nicodemus assisted Joseph with burial.

Questions and answers:
["
Q: What detail of Jesus's Crucifiction was only found in Matthew's Gospel?
A: an earthquake", '
Q: Which gospel mentioned the time of Crucifiction?
A: Mark', '
Q: Who did Jesus talk to in the Gospel of Luke?
A: words to the women who were mourning', "
Q: What gospel talks about breaking Jesus' legs?
A: John", "
Q: What prophecy was fulfilled by the piercing of Jesus' side?
A: Old Testament prophecy"]
According to the First Epistle to the Corinthians (1 Cor. 15:4), Jesus was raised from the dead ("on the third day" counting the day of crucifixion as the first) and according to the canonical Gospels, appeared to his disciples on different occasions before ascending to heaven. The account given in Acts of the Apostles, which says Jesus remained with the apostles for forty days, appears to differ from the account in the Gospel of Luke, which makes no clear distinction between the events of Easter Sunday and the Ascension. However, most biblical scholars agree that St. Luke also wrote the Acts of the Apostles as a follow-up volume to his Gospel account, and the two works must be considered as a whole.

Questions and answers:
['
Q: Which Epistle details the raising of Jesus?
A: First Epistle to the Corinthians', "
Q: Which writing detailed Jesus' appearance before ascension?
A: canonical Gospels", '
Q: How long did Jesus stay with the Apostles per the Acts of the Apostles?
A: forty days', '
Q: What day is accounted in the Gospel of Luke as the ascension?
A: Easter Sunday', '
Q: Who wrote both accounts of the Crucifixion and ascension?
A: St. Luke']
In Mark, Jesus is crucified along with two rebels, and the day goes dark for three hours. Jesus calls out to God, then gives a shout and dies. The curtain of the Temple is torn in two. Matthew follows Mark, adding an earthquake and the resurrection of saints. Luke also follows Mark, though he describes the rebels as common criminals, one of whom defends Jesus, who in turn promises that he (Jesus) and the criminal will be together in paradise. Luke portrays Jesus as impassive in the face of his crucifixion. John includes several of the same elements as those found in Mark, though they are treated differently.

Questions and answers:
['
Q: Who was crucified with Jesus per Mark?
A: two rebels', "
Q: How does Mark say Jesus' life ends?
A: Jesus calls out to God, then gives a shout and dies", '
Q: what natural disaster is mention when Jesus died?
A: an earthquake', '
Q: What does Luke say one of the rebels does?
A: promises that he (Jesus) and the criminal will be together in paradise', '
Q: How does Luke make Jesus seem at his Crucifixion?
A: impassive']
An early non-Christian reference to the crucifixion of Jesus is likely to be Mara Bar-Serapion's letter to his son, written sometime after AD 73 but before the 3rd century AD. The letter includes no Christian themes and the author is presumed to be a pagan. The letter refers to the retributions that followed the unjust treatment of three wise men: Socrates, Pythagoras, and "the wise king" of the Jews. Some scholars see little doubt that the reference to the execution of the "king of the Jews" is about the crucifixion of Jesus, while others place less value in the letter, given the possible ambiguity in the reference.

Questions and answers:
["
Q: Where can an early non-Christian reference be found to the Crucifixion?
A: Mara Bar-Serapion's letter to his son", '
Q: What is the author of the letter assumed to be?
A: pagan', '
Q: What does the letter reference?
A: retributions that followed the unjust treatment of three wise men', '
Q: Other than Jesus, who was one of the wisemen?
A: Socrates', '
Q: Does everyone agree with the content of the letter?
A: others place less value in the letter']
The consensus of modern scholarship is that the New Testament accounts represent a crucifixion occurring on a Friday, but a Thursday or Wednesday crucifixion have also been proposed. Some scholars explain a Thursday crucifixion based on a "double sabbath" caused by an extra Passover sabbath falling on Thursday dusk to Friday afternoon, ahead of the normal weekly Sabbath. Some have argued that Jesus was crucified on Wednesday, not Friday, on the grounds of the mention of "three days and three nights" in Matthew before his resurrection, celebrated on Sunday. Others have countered by saying that this ignores the Jewish idiom by which a "day and night" may refer to any part of a 24-hour period, that the expression in Matthew is idiomatic, not a statement that Jesus was 72 hours in the tomb, and that the many references to a resurrection on the third day do not require three literal nights.

Questions and answers:
['
Q: What day is presumed the Crucifixion happened?
A: Friday', '
Q: Why do some scholars propose a Thursday is possible?
A: a "double sabbath" caused by an extra Passover sabbath', '
Q: Why do some other scholars argue that it happened on a Wednesday?
A: on the grounds of the mention of "three days and three nights" in Matthew', '
Q: How long was Jesus said to be in the tomb?
A: three days and three nights', '
Q: Was Jesus in the tomb exactly 72 hours?
A: references to a resurrection on the third day do not require three literal nights']
In Mark 15:25 crucifixion takes place at the third hour (9 a.m.) and Jesus' death at the ninth hour (3 p.m.). However, in John 19:14 Jesus is still before Pilate at the sixth hour. Scholars have presented a number of arguments to deal with the issue, some suggesting a reconciliation, e.g., based on the use of Roman timekeeping in John but not in Mark, yet others have rejected the arguments. Several notable scholars have argued that the modern precision of marking the time of day should not be read back into the gospel accounts, written at a time when no standardization of timepieces, or exact recording of hours and minutes was available, and time was often approximated to the closest three-hour period.

Questions and answers:
['
Q: What time was the crucifiction per Mark?
A: 9 a.m.', '
Q: What time did Jesus die per Mark?
A: 3 p.m.', "
Q: Why do scholars say the times are different depending on the gospel it's written in?
A: based on the use of Roman timekeeping in John but not in Mark", '
Q: What is another reason the times differ so much?
A: no standardization of timepieces, or exact recording of hours and minutes was available', '
Q: How close was time guessed in the day of the Gospels?
A: approximated to the closest three-hour period']
Luke's gospel also describes an interaction between Jesus and the women among the crowd of mourners following him, quoting Jesus as saying "Daughters of Jerusalem, do not weep for me, but weep for yourselves and for your children. For behold, the days are coming when they will say, 'Blessed are the barren and the wombs that never bore and the breasts that never nursed!' Then they will begin to say to the mountains, 'Fall on us,' and to the hills, 'Cover us.' For if they do these things when the wood is green, what will happen when it is dry?"[Lk. 23:28-31]

Questions and answers:
["
Q: Who described an interaction between Jesus on the cross and women?
A: Luke's gospel", '
Q: What did Jesus say to women in the crowd?
A: do not weep for me', '
Q: Where are the words found in the Gospel?
A: Lk. 23:28-31', '
Q: What followed Jesus around?
A: crowd of mourners']
Calvary as an English name for the place is derived from the Latin word for skull (calvaria), which is used in the Vulgate translation of "place of a skull", the explanation given in all four Gospels of the Aramaic word Gûlgaltâ which was the name of the place where Jesus was crucified. The text does not indicate why it was so designated, but several theories have been put forward. One is that as a place of public execution, Calvary may have been strewn with the skulls of abandoned victims (which would be contrary to Jewish burial traditions, but not Roman). Another is that Calvary is named after a nearby cemetery (which is consistent with both of the proposed modern sites). A third is that the name was derived from the physical contour, which would be more consistent with the singular use of the word, i.e., the place of "a skull". While often referred to as "Mount Calvary", it was more likely a small hill or rocky knoll.

Questions and answers:
['
Q: Where was Jesus Crucified?
A: Calvary', '
Q: Where was the location of the Crucifixion detailed?
A: all four Gospels', '
Q: What was one reason Calvary was chosen?
A: a place of public execution', '
Q: What is rumored to be found in Calvary?
A: skulls of abandoned victims', '
Q: What is a reason the place was called Calvary?
A: the name was derived from the physical contour']
The Gospel of Matthew describes many women at the crucifixion, some of whom are named in the Gospels. Apart from these women, the three Synoptic Gospels speak of the presence of others: "the chief priests, with the scribes and elders"; two robbers crucified, one on Jesus' right and one on his left, whom the Gospel of Luke presents as the penitent thief and the impenitent thief; "the soldiers", "the centurion and those who were with him, keeping watch over Jesus"; passers-by; "bystanders", "the crowds that had assembled for this spectacle"; and "his acquaintances"

Questions and answers:
['
Q: Matthew described that who was present at the Crucifixion?
A: many women', '
Q: The three gospels speak of the presence of which priests?
A: the chief priests', "
Q: How many people were crucified with Jesus?
A: two robbers crucified, one on Jesus' right and one on his left", '
Q: Who kept watch over Jesus?
A: the soldiers', '
Q: Name one other group present at the Crucifixion?
A: acquaintances']
Whereas most Christians believe the gibbet on which Jesus was executed was the traditional two-beamed cross, the Jehovah's Witnesses hold the view that a single upright stake was used. The Greek and Latin words used in the earliest Christian writings are ambiguous. The Koine Greek terms used in the New Testament are stauros (σταυρός) and xylon (ξύλον). The latter means wood (a live tree, timber or an object constructed of wood); in earlier forms of Greek, the former term meant an upright stake or pole, but in Koine Greek it was used also to mean a cross. The Latin word crux was also applied to objects other than a cross.

Questions and answers:
['
Q: What kind of cross is generally believed that Jesus was crucified on?
A: traditional two-beamed cross', '
Q: What cross do Jehovah Witnesses claim Jesus was crucified on?
A: single upright stake', '
Q: What causes the different accounts of the cross used?
A: The Greek and Latin words used in the earliest Christian writings are ambiguous', '
Q: What latin word was used to describe the cross used?
A: crux', '
Q: Why was there doubt about the Latin word?
A: crux was also applied to objects other than a cross']
However, early Christian writers who speak of the shape of the particular gibbet on which Jesus died invariably describe it as having a cross-beam. For instance, the Epistle of Barnabas, which was certainly earlier than 135, and may have been of the 1st century AD, the time when the gospel accounts of the death of Jesus were written, likened it to the letter T (the Greek letter tau, which had the numeric value of 300), and to the position assumed by Moses in Exodus 17:11–12. Justin Martyr (100–165) explicitly says the cross of Christ was of two-beam shape: "That lamb which was commanded to be wholly roasted was a symbol of the suffering of the cross which Christ would undergo. For the lamb, which is roasted, is roasted and dressed up in the form of the cross. For one spit is transfixed right through from the lower parts up to the head, and one across the back, to which are attached the legs of the lamb." Irenaeus, who died around the end of the 2nd century, speaks of the cross as having "five extremities, two in length, two in breadth, and one in the middle, on which [last] the person rests who is fixed by the nails."

Questions and answers:
['
Q: What Epistle described the cross?
A: Epistle of Barnabas', '
Q: Who says with certainty that the cross was made out of two beams?
A: Justin Martyr', '
Q: Why was that type of cross important?
A: a symbol of the suffering', '
Q: How many ends did the cross supposedly have?
A: five extremities', '
Q: How is one attached to the cross?
A: fixed by the nails']
The assumption of the use of a two-beamed cross does not determine the number of nails used in the crucifixion and some theories suggest three nails while others suggest four nails. However, throughout history larger numbers of nails have been hypothesized, at times as high as 14 nails. These variations are also present in the artistic depictions of the crucifixion. In the Western Church, before the Renaissance usually four nails would be depicted, with the feet side by side. After the Renaissance most depictions use three nails, with one foot placed on the other. Nails are almost always depicted in art, although Romans sometimes just tied the victims to the cross. The tradition also carries to Christian emblems, e.g. the Jesuits use three nails under the IHS monogram and a cross to symbolize the crucifixion.

Questions and answers:
['
Q: How many nails were suggested they used for the crucifixion?
A: three nails', '
Q: According to some sources, what is theorized to be the maximum nails used?
A: 14 nails', '
Q: What adds to the confusion of the number of nails used?
A: artistic depictions of the crucifixion', '
Q: What do all artworks have in common regarding the crucifixion?
A: Nails are almost always depicted', '
Q: Jesuits claim how many nails were used?
A: three nails']
The placing of the nails in the hands, or the wrists is also uncertain. Some theories suggest that the Greek word cheir (χειρ) for hand includes the wrist and that the Romans were generally trained to place nails through Destot's space (between the capitate and lunate bones) without fracturing any bones. Another theory suggests that the Greek word for hand also includes the forearm and that the nails were placed near the radius and ulna of the forearm. Ropes may have also been used to fasten the hands in addition to the use of nails.

Questions and answers:
['
Q: Where were the nails placed?
A: the hands, or the wrists', '
Q: Who claims the hands were pierced?
A: the Greek', '
Q: The Romans tried to affix by avoiding what?
A: without fracturing any bones', '
Q: What other location is offered by the Greek?
A: forearm', '
Q: What other way to affix to the cross is there?
A: Ropes']
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.

Questions and answers:
['
Q: What was said to be used as a platform for crucifixion?
A: a hypopodium', '
Q: Why was a platform used?
A: the hands may not have been able to support the weight', '
Q: Who considered this topic in the 17th century?
A: Rasmus Bartholin', '
Q: Who performed crucifixion experiments in the 20th century to test theories?
A: Frederick Zugibe', '
Q: Who also used suspension as a form of punishment?
A: Nazis']
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'.

Questions and answers:
['
Q: What Psalm gives the words of Jesus on the cross?
A: Psalm 22', '
Q: What contradiction is found in this Psalm?
A: verse is cited in Aramaic rather than the Hebrew', "
Q: What was the psalm said to be in Jesus' time?
A: a proverbial saying in common usage", "
Q: How do the other gospels describe Jesus' last words?
A: theologically correct and reassuring", '
Q: How does the sentence appear to historians?
A: a genuine cry']
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"

Questions and answers:
['
Q: As what was the event mistaken by some pagans?
A: a solar eclipse', '
Q: Why was a solar eclipse impossible?
A: the full moon', '
Q: Which Greek historian wrote about these natural occurrences?
A: Greek historian Phlegon', '
Q: Who reigned Rome during the Crucifixion of Jesus?
A: Tiberius Caesar', '
Q: What other event supposedly took place that shook people?
A: earthquakes']
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.

Questions and answers:
['
Q: Which historian was referenced for the reports?
A: Thallus', '
Q: What event did Thallus describe?
A: an eclipse of the sun', '
Q: What day do Hebrews celebrate Passover?
A: the 14th day', '
Q: When does the passion of Jesus fall?
A: the day before the passover', '
Q: Where were these events documented?
A: the Roman archives']
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.

Questions and answers:
['
Q: What is recently considered the type of eclipse that occurred?
A: lunar', '
Q: How long would a lunar eclipse be visible?
A: thirty minutes', '
Q: What person possibly made a mistake while copying text?
A: a scribe wrongly amending a text', '
Q: Which historian says this opinion is indefensible?
A: David Henige', '
Q: What inconsistency would be found in this explanation?
A: the lunar eclipse would not have been visible during daylight hours']
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".

Questions and answers:
['
Q: Who created the account of Jesus?
A: author of the Mark Gospel', '
Q: Who amended the account at a later date?
A: Luke', '
Q: What prompts darkness over the land in old literary works?
A: the death of kings and other major figures', '
Q: What ethnicity are these literary works mostly?
A: Jewish', '
Q: Who describes the idea of an eclipse as totally wrong?
A: Géza Vermes']
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.

Questions and answers:
['
Q: Who wrote The Crucifixion of Jesus?
A: Frederick Zugibe', '
Q: What did Frederick Zugibe study in detail for this book?
A: the likely circumstances of the death of Jesus', '
Q: How did Zugibe try to prove his theories?
A: carried out a number of experiments over several years', '
Q: What kind of experiments did Zugibe run?
A: experiments in which volunteers with specific weights were hanging', '
Q: What specifics were recorded in his experiments?
A: amount of pull and the corresponding pain']
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.

Questions and answers:
["
Q: What do Christians believe regarding Jesus' death?
A: instrumental in restoring humankind to relationship with God", '
Q: How are people united with God?
A: through faith in Jesus’ substitutionary death', '
Q: What specific fact do Christians believe about death?
A: eternal life in heaven after the body’s death', "
Q: Jesus's Resurrection fills believer with what?
A: confidence of eternal life", '
Q: What feeling usually fills a believer regarding the resurrection?
A: joy']