Jesus (English Wikipedia)

Analysis of information sources in references of the Wikipedia article "Jesus" in English language version.

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  • Beverley, James A. (11 June 2011). "Hollywood's Idol". Christianity Today. Archived from the original on 29 March 2019. Retrieved 15 May 2013.

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  • Chatzidakis, Manolis (1967). "An encaustic icon of Christ at Sinai". The Art Bulletin. 47 (3). Translated by Walters, Gerry: 199. doi:10.2307/3048469. The two great eyes are not, themselves, completely identical either in dimension or in shape. They are not placed on the same level, and through the difference in movement of the eyebrows, each acquires a slightly different nuance of expression: the right eye is more calm, while the left, larger, is more lively.
  • Robinson, Matthew K. (2021). ""Is This Not the Τέκτων?": Revisiting Jesus's Vocation in Mark 6:3". Neotestamentica. 55 (2): 431–445. doi:10.1353/neo.2021.0038.
  • Humphreys & Waddington 1992, p. 340. Humphreys, Colin J.; Waddington, W. G. (1992). "The Jewish Calendar, a Lunar Eclipse and the Date of Christ's Crucifixion" (PDF). Tyndale Bulletin. 43 (2): 331–151. doi:10.53751/001c.30487. S2CID 189519018. Archived (PDF) from the original on 21 April 2019. Retrieved 21 April 2019.
  • Barr, James (1970). "Which language did Jesus speak". Bulletin of the John Rylands University Library of Manchester. 53 (1): 9–29. doi:10.7227/BJRL.53.1.2. ISSN 2054-9318. Archived from the original on 3 December 2018. Retrieved 27 July 2011.
  • Elliott, John (2007). "Jesus the Israelite Was Neither a 'Jew' nor a 'Christian': On Correcting Misleading Nomenclature". Journal for the Study of the Historical Jesus. 5 (119): 119. doi:10.1177/1476869007079741.
  • Miller, David M. (2010). "The Meaning of Ioudaios and its Relationship to Other Group Labels in Ancient 'Judaism'". Currents in Biblical Research. 9 (1): 98–126. doi:10.1177/1476993X09360724. S2CID 144383064.
  • Mason, Steve (2007). "Jews, Judaeans, Judaizing, Judaism: Problems of Categorization in Ancient History" (PDF). Journal for the Study of Judaism. 38 (4): 457–512. doi:10.1163/156851507X193108. Archived from the original (PDF) on 25 March 2015.
  • Gullotta, Daniel N. (2017). "On Richard Carrier's Doubts: A Response to Richard Carrier's On the Historicity of Jesus: Why We Might Have Reason for Doubt". Journal for the Study of the Historical Jesus. 15 (2–3): 312. doi:10.1163/17455197-01502009. [Per Jesus mythicism] Given the fringe status of these theories, the vast majority have remained unnoticed and unaddressed within scholarly circles.
  • Robinson 2005; Lawson 2009. The substitution theory was criticized and rejected by the Sunni Quran commentator Fakhr al-Din al-Razi (1150–1210); see Lawson 2009, pp. 156–162. According to Abu Mansur al-Baghdadi (d. 1037), the substitution theory was also applied to the death of Ali ibn Abi Talib by the semi-legendary 7th-century figure Abdallah ibn Saba'; see De Smet 2016, pp. 98–99. Robinson, Neal (2005). "Jesus". In McAuliffe, Jane Dammen (ed.). Encyclopaedia of the Qurʾān. Brill. doi:10.1163/1875-3922_q3_EQCOM_00099. Lawson, Todd (2009). The Crucifixion and the Qur'an: A Study in the History of Muslim Thought. Oxford: Oneworld. ISBN 978-1-85168-635-3. Lawson, Todd (2009). The Crucifixion and the Qur'an: A Study in the History of Muslim Thought. Oxford: Oneworld. ISBN 978-1-85168-635-3. De Smet, Daniel (2016). "Les racines docétistes de l'imamologie shi'ite". In Amir-Moezzi, Mohammad Ali; De Cillis, Maria; De Smet, Daniel; Mir-Kasimov, Orkhan (eds.). L'Ésotérisme shi'ite, ses racines et ses prolongements – Shi'i Esotericism: Its Roots and Developments. Bibliothèque de l'Ecole des Hautes Etudes, Sciences Religieuses (in French). Vol. 177. Turnhout: Brepols. pp. 87–112. doi:10.1484/M.BEHE-EB.4.01163. ISBN 978-2-503-56874-4.
  • On the writings attributed to al‐Mufaddal ibn Umar al‐Ju'fi, see De Smet 2016, p. 93. On the Brethren of Purity, see Robinson 1991, pp. 55–57, Lawson 2009, pp. 129–133 and especially De Smet 2016, pp. 100–101. On the Isma'ili philosophers (who include Abu Hatim al-Razi, Abu Tammam, Ja'far ibn Mansur al-Yaman, Abu Yaqub al-Sijistani and Ibrahim al-Hamidi), see Lawson 2009, pp. 123–129 and especially De Smet 2016, pp. 101–107. On al-Ghazali, see Lawson 2009, pp. 117–118. This type of interpretation of Quran 4:157–159 was specifically rejected by the Sunni Quran commentator al-Baydawi (d. 1319); see Lawson 2009, p. 155. De Smet, Daniel (2016). "Les racines docétistes de l'imamologie shi'ite". In Amir-Moezzi, Mohammad Ali; De Cillis, Maria; De Smet, Daniel; Mir-Kasimov, Orkhan (eds.). L'Ésotérisme shi'ite, ses racines et ses prolongements – Shi'i Esotericism: Its Roots and Developments. Bibliothèque de l'Ecole des Hautes Etudes, Sciences Religieuses (in French). Vol. 177. Turnhout: Brepols. pp. 87–112. doi:10.1484/M.BEHE-EB.4.01163. ISBN 978-2-503-56874-4. Robinson, Neal (1991). Christ in Islam and Christianity. Albany: State University of New York Press. ISBN 978-0-7914-0559-8. Lawson, Todd (2009). The Crucifixion and the Qur'an: A Study in the History of Muslim Thought. Oxford: Oneworld. ISBN 978-1-85168-635-3. De Smet, Daniel (2016). "Les racines docétistes de l'imamologie shi'ite". In Amir-Moezzi, Mohammad Ali; De Cillis, Maria; De Smet, Daniel; Mir-Kasimov, Orkhan (eds.). L'Ésotérisme shi'ite, ses racines et ses prolongements – Shi'i Esotericism: Its Roots and Developments. Bibliothèque de l'Ecole des Hautes Etudes, Sciences Religieuses (in French). Vol. 177. Turnhout: Brepols. pp. 87–112. doi:10.1484/M.BEHE-EB.4.01163. ISBN 978-2-503-56874-4. Lawson, Todd (2009). The Crucifixion and the Qur'an: A Study in the History of Muslim Thought. Oxford: Oneworld. ISBN 978-1-85168-635-3. De Smet, Daniel (2016). "Les racines docétistes de l'imamologie shi'ite". In Amir-Moezzi, Mohammad Ali; De Cillis, Maria; De Smet, Daniel; Mir-Kasimov, Orkhan (eds.). L'Ésotérisme shi'ite, ses racines et ses prolongements – Shi'i Esotericism: Its Roots and Developments. Bibliothèque de l'Ecole des Hautes Etudes, Sciences Religieuses (in French). Vol. 177. Turnhout: Brepols. pp. 87–112. doi:10.1484/M.BEHE-EB.4.01163. ISBN 978-2-503-56874-4. Lawson, Todd (2009). The Crucifixion and the Qur'an: A Study in the History of Muslim Thought. Oxford: Oneworld. ISBN 978-1-85168-635-3. Lawson, Todd (2009). The Crucifixion and the Qur'an: A Study in the History of Muslim Thought. Oxford: Oneworld. ISBN 978-1-85168-635-3.
  • Robinson 2005. Robinson, Neal (2005). "Jesus". In McAuliffe, Jane Dammen (ed.). Encyclopaedia of the Qurʾān. Brill. doi:10.1163/1875-3922_q3_EQCOM_00099.
  • Virani, Shafique N. (2011). "Taqiyya and Identity in a South Asian Community". The Journal of Asian Studies. 70 (1): 128. doi:10.1017/S0021911810002974. ISSN 0021-9118. S2CID 143431047.
  • Ball, P. (2008). "Material witness: Shrouded in mystery". Nature Materials. 7 (5): 349. Bibcode:2008NatMa...7..349B. doi:10.1038/nmat2170. PMID 18432204.
  • Habermas, Gary R. (2011). "Shroud of Turin". The Encyclopedia of Christian Civilization. doi:10.1002/9780470670606.wbecc1257. ISBN 978-1-4051-5762-9.

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  • Friedmann, Robert. "Antitrinitarianism". Global Anabaptist Mennonite Encyclopedia. Archived from the original on 20 October 2012. Retrieved 24 October 2012.

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  • Jacobs, Joseph; Kohler, Kaufmann; Gottheil, Richard; Krauss, Samuel. "Jesus of Nazareth". Jewish Encyclopedia. Archived from the original on 26 February 2016. See Avodah Zarah 17a:1, Sanhedrin 43a:20, Gittin 57a:3–4, and Sotah 47a:6.
  • "Malachi, Book of". Jewish Encyclopedia. Archived from the original on 18 May 2013. Retrieved 3 July 2013.
  • "Talmud". Jewish Encyclopedia. Archived from the original on 6 September 2011. Retrieved 3 July 2013.

johnpratt.com

jstor.org

  • Lincoln, Andrew T. (2013). "Luke and Jesus' Conception: A Case of Double Paternity?". Journal of Biblical Literature. 132 (3): 639–658. ISSN 0021-9231. JSTOR 23487891.

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  • "anno Domini". Merriam-Webster Online Dictionary. 2003. Archived from the original on 22 December 2007. Retrieved 3 November 2016. Etymology: Medieval Latin, in the year of our Lord.

manchester.ac.uk

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newadvent.org

  • Catholic Encyclopedia: Proselyte Archived 10 June 2017 at the Wayback Machine: "The English term 'proselyte' occurs only in the New Testament where it signifies a convert to the Jewish religion (Matthew 23:15; Acts 2:11; 6:5; etc.), though the same Greek word is commonly used in the Septuagint to designate a foreigner living in Palestine. Thus the term seems to have passed from an original local and chiefly political sense, in which it was used as early as 300 BC, to a technical and religious meaning in the Judaism of the New Testament epoch."
  • Wilhelm, Joseph (1911). "The Nicene Creed". The Catholic Encyclopedia. Vol. 11. Robert Appleton. Archived from the original on 17 April 2016. Retrieved 11 April 2016.

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pbs.org

  • Boucher, Madeleine I. "The Parables". BBC. Archived from the original on 10 August 2013. Retrieved 3 June 2013.

quran.com

quran.com

  • "Surah Al-Kahf – 4-5". Quran.com. Retrieved 19 December 2024.
  • Quran 4:157: "and for boasting, "We killed the Messiah, Jesus, son of Mary, the messenger of Allah." But they neither killed nor crucified him—it was only made to appear so. Even those who argue for this ˹crucifixion˺ are in doubt. They have no knowledge whatsoever—only making assumptions. They certainly did not kill him."

corpus.quran.com

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theologicalstudies.net

  • Craig Evans, "Life-of-Jesus Research and the Eclipse of Mythology", Theological Studies 54 (1993) pp. 13–14, "First, the New Testament Gospels are now viewed as useful, if not essentially reliable, historical sources. Gone is the extreme skepticism that for so many years dominated gospel research. Representative of many is the position of E. P. Sanders and Marcus Borg, who have concluded that it is possible to recover a fairly reliable picture of the historical Jesus."

thesevernforum.org.uk

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  • Catholic Encyclopedia: Proselyte Archived 10 June 2017 at the Wayback Machine: "The English term 'proselyte' occurs only in the New Testament where it signifies a convert to the Jewish religion (Matthew 23:15; Acts 2:11; 6:5; etc.), though the same Greek word is commonly used in the Septuagint to designate a foreigner living in Palestine. Thus the term seems to have passed from an original local and chiefly political sense, in which it was used as early as 300 BC, to a technical and religious meaning in the Judaism of the New Testament epoch."

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