sentence-transformers/squad huggingface dataset:
Passage: 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.

Question: What day is presumed the Crucifixion happened?

Question: Why do some scholars propose a Thursday is possible?

Question: Why do some other scholars argue that it happened on a Wednesday?

Question: How long was Jesus said to be in the tomb?

Question: Was Jesus in the tomb exactly 72 hours?
Passage: 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.

Question: What time was the crucifiction per Mark?

Question: What time did Jesus die per Mark?

Question: Why do scholars say the times are different depending on the gospel it's written in?

Question: What is another reason the times differ so much?

Question: How close was time guessed in the day of the Gospels?
Passage: 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]

Question: Who described an interaction between Jesus on the cross and women?

Question: What did Jesus say to women in the crowd?

Question: Where are the words found in the Gospel?

Question: What followed Jesus around?
Passage: 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.

Question: Where was Jesus Crucified?

Question: Where was the location of the Crucifixion detailed?

Question: What was one reason Calvary was chosen?

Question: What is rumored to be found in Calvary?

Question: What is a reason the place was called Calvary?
Passage: 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"

Question: Matthew described that who was present at the Crucifixion?

Question: The three gospels speak of the presence of which priests?

Question: How many people were crucified with Jesus?

Question: Who kept watch over Jesus?

Question: Name one other group present at the Crucifixion?
Passage: 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.

Question: What kind of cross is generally believed that Jesus was crucified on?

Question: What cross do Jehovah Witnesses claim Jesus was crucified on?

Question: What causes the different accounts of the cross used?

Question: What latin word was used to describe the cross used?

Question: Why was there doubt about the Latin word?
Passage: 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."

Question: What Epistle described the cross?

Question: Who says with certainty that the cross was made out of two beams?

Question: Why was that type of cross important?

Question: How many ends did the cross supposedly have?

Question: How is one attached to the cross?
Passage: 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.

Question: How many nails were suggested they used for the crucifixion?

Question: According to some sources, what is theorized to be the maximum nails used?

Question: What adds to the confusion of the number of nails used?

Question: What do all artworks have in common regarding the crucifixion?

Question: Jesuits claim how many nails were used?
Passage: 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.

Question: Where were the nails placed?

Question: Who claims the hands were pierced?

Question: The Romans tried to affix by avoiding what?

Question: What other location is offered by the Greek?

Question: What other way to affix to the cross is there?
Passage: 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 was said to be used as a platform for crucifixion?

Question: Why was a platform used?

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

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

Question: Who also used suspension as a form of punishment?
Passage: 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 Psalm gives the words of Jesus on the cross?

Question: What contradiction is found in this Psalm?

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

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

Question: How does the sentence appear to historians?
Passage: 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: As what was the event mistaken by some pagans?

Question: Why was a solar eclipse impossible?

Question: Which Greek historian wrote about these natural occurrences?

Question: Who reigned Rome during the Crucifixion of Jesus?

Question: What other event supposedly took place that shook people?
Passage: 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: Which historian was referenced for the reports?

Question: What event did Thallus describe?

Question: What day do Hebrews celebrate Passover?

Question: When does the passion of Jesus fall?

Question: Where were these events documented?
Passage: 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 is recently considered the type of eclipse that occurred?

Question: How long would a lunar eclipse be visible?

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

Question: Which historian says this opinion is indefensible?

Question: What inconsistency would be found in this explanation?
Passage: 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 created the account of Jesus?

Question: Who amended the account at a later date?

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

Question: What ethnicity are these literary works mostly?

Question: Who describes the idea of an eclipse as totally wrong?
Passage: 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: Who wrote The Crucifixion of Jesus?

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

Question: How did Zugibe try to prove his theories?

Question: What kind of experiments did Zugibe run?

Question: What specifics were recorded in his experiments?
Passage: 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 do Christians believe regarding Jesus' death?

Question: How are people united with God?

Question: What specific fact do Christians believe about death?

Question: Jesus's Resurrection fills believer with what?

Question: What feeling usually fills a believer regarding the resurrection?
Passage: 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 book details the submission of Jesus to being crucified?

Question: Why did Jesus accept Crucifixion.

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

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

Question: What is another name for Jesus given?
Passage: 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: Who's Christology focuses on the death and Resurrection?

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

Question: What term does Paul use for the Gospels?

Question: Paul claims the Resurrection was needed for what reason?

Question: How does Paul view the Resurrection of Jesus?
Passage: John Calvin supported the "agent of God" Christology and argued that in his trial in Pilate's Court Jesus could have successfully argued for his innocence, but instead submitted to crucifixion in obedience to the Father. This Christological theme continued into the 20th century, both in the Eastern and Western Churches. In the Eastern Church Sergei Bulgakov argued that the crucifixion of Jesus was "pre-eternally" determined by the Father before the creation of the world, to redeem humanity from the disgrace caused by the fall of Adam. In the Western Church, Karl Rahner elaborated on the analogy that the blood of the Lamb of God (and the water from the side of Jesus) shed at the crucifixion had a cleansing nature, similar to baptismal water.

Question: What did John Calvin claim Jesus could have done?

Question: Why did Jesus submit to crucifixion?

Question: The Eastern Church believes what regarding the death and ressurection?

Question: What did Jesus's death accomplish per the Eastern Church?

Question: What is the blood of the lamb?
Passage: Jesus' death and resurrection underpin a variety of theological interpretations as to how salvation is granted to humanity. These interpretations vary widely in how much emphasis they place on the death of Jesus as compared to his words. According to the substitutionary atonement view, Jesus' death is of central importance, and Jesus willingly sacrificed himself as an act of perfect obedience as a sacrifice of love which pleased God. By contrast the moral influence theory of atonement focuses much more on the moral content of Jesus' teaching, and sees Jesus' death as a martyrdom. Since the Middle Ages there has been conflict between these two views within Western Christianity. Evangelical Protestants typically hold a substitutionary view and in particular hold to the theory of penal substitution. Liberal Protestants typically reject substitutionary atonement and hold to the moral influence theory of atonement. Both views are popular within the Roman Catholic church, with the satisfaction doctrine incorporated into the idea of penance.

Question: What does Jesus' death and Resurrection support?

Question: How important is Jesus' death to modern theology?

Question: Did Jesus sacrifice himself without fighting?

Question: Why did Jesus sacrifice himself?

Question: What church is the sacrifice important to?
Passage: The presence of the Virgin Mary under the cross[Jn. 19:26-27] has in itself been the subject of Marian art, and well known Catholic symbolism such as the Miraculous Medal and Pope John Paul II's Coat of Arms bearing a Marian Cross. And a number of Marian devotions also involve the presence of the Virgin Mary in Calvary, e.g., Pope John Paul II stated that "Mary was united to Jesus on the Cross". Well known works of Christian art by masters such as Raphael (e.g., the Mond Crucifixion), and Caravaggio (e.g., his Entombment) depict the Virgin Mary as part of the crucifixion scene.

Question: Who was present under the cross?

Question: What symbol is popular in Marian Art?

Question: Which pope claims Mary was present at Jesus' Crucifixion?

Question: Who painted the Mond Crucifixion.

Question: Who was responsible for the art names "His Entombment"?
Passage: Miami (/maɪˈæmi/; Spanish pronunciation: [maiˈami]) is a city located on the Atlantic coast in southeastern Florida and the seat of Miami-Dade County. The 44th-most populated city proper in the United States, with a population of 430,332, it is the principal, central, and most populous city of the Miami metropolitan area, and the second most populous metropolis in the Southeastern United States after Washington, D.C. According to the U.S. Census Bureau, Miami's metro area is the eighth-most populous and fourth-largest urban area in the United States, with a population of around 5.5 million.

Question: On which coast of Florida is Miami located?

Question: Miami is located in which Florida county?

Question: Where does Miami fall among the most populous urban areas in the United States?

Question: Which city is the only one with a larger population than Miami in the southeastern United States?

Question: What is the approximate population of Miami's metro area?

Question: Which Florida county is Miami located in?

Question: How does Miami rank as a populous metropolis compared with other Southeastern states in the U.S.?

Question: What is the population of Miami?

Question: How is the size of Miami's urban area rated compared with other U.S. urban areas?

Question: Which coast is Miami located on?

Question: What is the approximate population of the Miami metro area?

Question: In what geographic portion of Florida is Miami located?

Question: What county is Miami located in?

Question: Where does Miami rank among American cities by population?

Question: How many people live in Miami?