document_title: Every Witch Way

question_text: who plays the t3 on every witch way

question_tokens: who plays the t3 on every witch way

text: Every Witch Way

text: Series overview[edit]

text:
Season

Episodes

Originally aired (U.S. dates)

First aired

Last aired

1

20

January 1, 2014 (2014-01-01)

January 30, 2014 (2014-01-30)

2

24

July 7, 2014 (2014-07-07)

August 8, 2014 (2014-08-08)

Special

November 26, 2014

3

20

January 5, 2015 (2015-01-05)

January 30, 2015 (2015-01-30)

4

20

July 6, 2015 (2015-07-06)[9]

July 30, 2015 (2015-07-30)

text: Season 1[edit]

text: Emma Alonso moves with her father Francisco to the suburbs of Miami, Florida, where she attends Iridium High. She later learns that she is a witch, and is also the "Chosen One", having great powers and abilities of her generation. Emma barely makes it through the school year with the help of Lily, the school nurse who is Emma's guardian; Andi Cruz, her best friend; Daniel Miller, a mutual crush, and the rest of the Sharks, Iridium High's swim team. There are obstacles along the way, too, including Maddie Van Pelt, the leader of the Panthers, a trio of the school's most popular girls, who is a newly profound witch and Daniel's ex-girlfriend, and the principal, Miss Torres: she is a 400-year-old witch and the old Chosen One, too, but she's malicious. During the upcoming eclipse, she plans on taking Emma's powers, but fails after Maddie and Emma join forces, despite their differences, and send her away using a spell from the Hexoren, a book of spells that Emma inherited from her late mother. At the end of the season, Daniel and Emma become a couple; also, after defeating the principal, both witches think they lost their powers, but in reality, Emma still has them, and she keeps this a secret from Daniel in season 2.

text: Season 2[edit]

text: It's a new year at Iridium High. The Witches' Council, the head of the magic realm has come to tell Emma that she cannot date Daniel because he is a human and witches and humans cannot date; the only way she can date him is to give up her powers and become human, as her mother did to be with Francisco. But because of her title as the "Chosen One," Emma cannot do that, and at the same time, she doesn't want to go in the other direction. Maddie, who lost her powers at the end of the first season, refuses to accept this, so Sophie and Katie, the other Panthers, try to make her believe that she still has her powers with the help of Diego, a Churi Kanay (someone who has powers over the elements). The only reason Diego does this is because he hopes that she will notice him more. The truth is that Maddie's mother, Ursula, received her powers and is using them in attempt to make Francisco fall in love with her. Eventually, Maddie gets her powers back in the middle of the season and feels happy. During the season, Maddie and Diego realize that they have feelings for each other. In the season 2 finale, Diego gets Maddie out of a black hole and they kiss. After that, they start dating. Jax Novoa, a new student from Sydney, Australia, arrives at Iridium High and becomes the school's new heartthrob. Francisco has been promoted to the position as new principal and assigns Emma to help show Jax around. While doing so, she has no suspicions that he is a wizard, but she soon learns it later. Andi and Daniel are suspicious of him, but Jax, who has a mysterious past, shuts everyone out and starts to have feelings for Emma. While almost everyone is blinded by his bad side, Emma sees his vulnerable side, too, and she slowly starts to fall for him. Then there's the Fool Moon, a moon that occurs every twenty years and causes witches and wizards' powers to act oddly. The Fool Moon affects Desdemona, one member of the Witches' Council, who becomes evil and plans to take Emma's powers; also, Jax and E (Emma's evil clone who was made after Jax showed Emma a new cloning spell), plan to do so, but E is defeated before she could. At the end of season two, Jax reforms, and he, Daniel, and Emma get along.

text: Season 3[edit]

text: Summer is almost over for the Iridium High students. Emma is working as a waitress at the Beachside Seven, the gang's new hangout spot, while Daniel works as a life guard there as well. Andi is determined to prove herself to the Council and become a guardian, Jax is sent to Rebel Boot Camp, and Maddie and Diego try to fix the relationship between witches and kanays, who warred with each other in the past. A new girl named Mia Black moves to Miami to take revenge on all witches because Principal Torres killed her parents. Mia, who is a kanay like Diego, plans to destroy Emma and Maddie with the help of the Cristal de Caballero, a sacred gem of the Kanays used to makes a witches' power go haywire.  Mia puts a spider seal on Daniel, making him evil and turn against Emma.  Mia and Diego get into a kanay duel, resulting with Diego being under Mia's control.  Andi's zombie boyfriend, Phillip, gets out of the game with Hex's help.  Desdemona and Agememnon try to over throw Emma, while she tries to change Phillip into a human, using a forbidden spell. Emma and Mia get sucked into the game and have to work together to get out of there.  At the end of the season finale, Emma has to make a decision, either to be with Jax or Daniel and she chooses Jax.

text: Season 4[edit]

text: Emma's decision to be with Jax triggers a Continuum Break on Daniel, where he shifts into a different life in the Everglades, and everyone except for Emma forgets who he is. Emma and the gang travel to the Everglades to take Daniel back to Miami to restore his memory, but Emma's explanation of the Continuum Break limits the time to have his memory restored to only five days, or else he'll disappear from existence forever, and Emma will not remember him as well. In the crossover with Talia in the Kitchen, Talia Parra's magic spices gave Daniel some of his memory back (only up until the day he and Emma met), but a kiss with Emma finally ends the Continuum Break, giving his entire memory back. However, in the finale, Emma realizes how Daniel misses his other life in the Everglades and triggers the Continuum Break again to make him happy.

text: Also in the season, Emma starts to miss her mom and wants her back, so she searches for a time manipulation spell so she can go back in time to save her mom. She steals the powers of other witches (the Council, Maddie, the Principal, and E), while also becoming more reckless with her powers and causing her friends to become mad at her. Eventually in the finale, she realizes her error and gives Maddie and the Council their powers back and changes her mind about traveling back in time.

text: Meanwhile, Jax's father, Jake, arrives at his home. This leads Jax to soon learn more about his family, as he meets his powerless long-lost sister, Jessie, who soon reveals that his mom, Liana, isn't dead. Jax believed that Jake was evil, but near the end of season 4, it is revealed that Liana is the actual bad witch. In the series finale, Jessie finally gets her powers, and with her help, Emma, Andi and Jax finally defeat Liana, who gets sucked through the portal into Limbo.

text: At the end of the finale. Emma and Andi visit the Novoas, with Jake saying that Jessie, now that she has her powers, will soon be attending the WITS Academy to learn how to use them. Then, after they see Daniel one last time in the Everglades, Emma announces that Andi will attend the W.I.T.s Academy as well to train to finally become a guardian. Andi packs (with Emma giving her the Hex), they arrive at school, and the series ends with Andi leaving through the portal for the Academy, leading up to the Every Witch Way spin-off series.

text: Cast and characters[edit]

text: Main[edit]

text:
Emma Alonso (Paola Andino)[10]: A new student at Iridium High, Emma is the main character of the series, and also a witch. She's the Chosen One, the most powerful witch, and her guardian is Lily, the school nurse. Her best friend is Andi, who wants to be her guardian one day. In season 3, she is a waitress at the Beachside Seven and becomes more independent with her powers. In the season 3 finale, she has to decide who to be with: Jax or Daniel, but she chooses Jax over Daniel, which triggers a Continuum Break on Daniel in season 4. During the Break, Emma is the only one to remember Daniel, and she tries to restore his memory, but triggers the Break again in the series finale to make him happy. Emma also wanted to turn back time in season 4 to bring back her mom. However, she realizes that it wasn't a good idea because her mother is evil so she defeats her mom. Emma is still dating Jax at the end of the series.
Daniel Miller (Nick Merico):[10]  An athletic student at Iridium High and former- member of the Sharks. At the beginning, he has had a constant on-and-off relationship with Maddie Van Pelt despite holding an interest in Emma. Eventually, he fully breaks up with Maddie and begins to date Emma. He is also a human, not a wizard, thus making the Witch's Council pressure Emma into breaking up with him in season 2. He has a rivalry with Jax over Emma. In season 3, he is a lifeguard at the Beachside Seven, and soon gets Mia as his partner. This leads to her sending a spider bite him, making his 'inner wild' come out. Later, Mia removes the spider from Daniel because it made him very sick. At the end of season 3, Emma chooses Jax over Daniel, making a Continuum Break shift Daniel into another life in a sanctuary by the Everglades. Emma tries to restore his memory, but sends him back in the series finale to make him happy.
Maddie Van Pelt (Paris Smith):[10]  A witch who is the school's most popular student and head of a best friend group called The Panthers. She hated Emma in season 1 because she stole Daniel from her, but they become friends after everything they went through and because she soon develops feelings for Diego, who she ends up dating. She is the most fashionable girl at Iridium. She can come off as mean, but has a soft side and really cares about her friends and family.
Andi Cruz (Daniela Nieves):[10]  Emma's best friend, a tomboy who is a member of the Sharks. Other than Emma, Emma's magical flying spell book, the Hexoren, is as well her best friend, often babysitting him and bringing him to school and even the beach. She is great with tools and stands as one of the few able to block spells (using various devices of her creation). She also starts to become friends with Jax. In season 2, her virtual zombie boyfriend, Philip, comes out of the Zombie Apocalypse game; by season 3, he returns again and stays for good. She is the only human known that can understand the Hexoren. At the end of the series, Andi sets off to train to become a guardian at the WITS Academy.
Jax Novoa (Rahart Adams): A new student in season 2, who is a member of the Sharks and a rebel wizard who is impulsive with his powers, using them for his own interests in season 2. In season 2, he uses Emma to gain magic energy and take over the realm. She soon breaks up with him after Daniel shared a kiss with her. However, in season 3 and 4 he starts to use his powers not only for himself, but for other people. In season 3 Emma has to make a tough decision over who to be with: Jax or Daniel. She chooses Jax and they stay together for all of season 4 happily. In season 4, Jax's world is turned upside down when he meets his long lost sister Jessie and she reveals that his mother isn't dead. When he figures out she is an evil witch trying to steal Emma's powers and take over the realm with him and Jessie, he remains loyal to Emma and gets Liana transported to Limbo. Limbo is a place where bad witches go and their bad souls are with them.
Diego Rueda (Tyler Alvarez):[10]  Gigi's twin brother and Sharks member. He thought he was the last of the Churi Kanay (meaning "Son of Fire", who can control the elements), until Mia, a rebel Kanay, comes to Miami. His family owns The Seven, as well as the Beachside 7, and he is seen often working there. In season 2, he has in interest in Maddie, but Ursula does not approve, so he tries to impress Maddie in every way that he can. In season 3, Diego and Maddie are a couple, and they try to fix the bond between witches and Kanays. In season 4, Ursula starts liking Diego when he saves the Van Pelt Reunion from Jake.
Mia Black (Elizabeth Elias): A new girl in season 3. She is a rebel Kanay who wants all witches to be destroyed because one of them, who happens to be the Principal, killed her parents. Unlike Diego, she has been raised as Kanay since her birth so she wields her powers with a much greater ease and skill than Diego. She starts to actually fall for Daniel along the way through her scheme. Mia has a spider Kanay mark on her arm, which causes the persons 'inner wild' to come out. Mia also had the Cristal de Caballero, a magical crystal that belonged to her father. Like Jax in season 2, Mia changed after bonding with Emma in the Zombie Apocalypse video game they got trapped in during the season 3 finale. In season 4, the Continuum Break affects Mia as well, and she is Daniel's girlfriend in his other life in the Everglades.
Katie Rice (Denisea Wilson):[10]  Member of the Panthers and one of Maddie's best friends. She wants to be the head Panther. Even though she acts popular, she is actually smart, and as well happens to have a 'geek side' where she would often refer to different fantasy and anime shows or games and LARPing. In season 3, Katie leaves the Panthers and becomes friend with Mia, although it was revealed she only did so to get information out of her.
Sophie Johnson (Autumn Wendel):[10]  Member of the Panthers and another one of Maddie's best friends. She is a little dimwitted and very gullible. Other than Emma (and now Andi), she is one of the only characters to tolerate Jax.
Gigi Rueda (Zoey Burger): Diego's twin sister, school news reporter known as "Miss Information". In season 2, because of a spell, Gigi becomes Desdemona's minion, but is freed by Jax and E (Evil Emma) later on. In season 3, she is a waitress at the Beachside Seven, but blogs more than works. She is kept out of the loop of the magic going around in Miami, even after finding out, quickly having her memory erased by Maddie, several times. She had a small crush on Jax when he first came to the school. Since Daniel (Mia in disguise) treated her nicely, she had a big crush on him as well.

text: Recurring[edit]

text:
Lily Archer (Melissa Carcache): The school's nurse and Emma's guardian witch, she is powerless and depends on a magic kit. She becomes a member of the Witches' Council in season 2. In season 3, when Jax graduated from Rebels Boot Camp, it seemed that his father was no longer qualified to be his guardian, so Lily was assigned to him.
Robert Miller (Louis Tomeo): Daniel's brother who is the oldest and leader of the Terrible 3 (T3) and their best inventor.
Melanie Miller (Jackie Frazey): Daniel's sister who is the middle child and only girl of the Terrible 3 as well as the smartest. She was only seen in Season 4 for 1 episode.
Tommy Miller (Jason Ian Drucker): Daniel's brother who is the youngest of the Terrible 3 and most hyperactive.
Ursula Van Pelt (Katie Barberi): Maddie's mother who holds feelings for Francisco. In season 2, Maddie's powers lands on her, and she uses them to make Francisco fall in love with her, though they finally kiss in the series finale. Ursula doesn't like Diego because he is a Kanay, and doesn't accept him and Maddie dating; however, she finally accepts Diego when he saves the Van Pelt family reunion from Jake. Ursula also wants to prove herself as a hero to the Council. Ursula is head of the Van Pelt Coven. In season 3, she adopts Philip.
Francisco Alonso (Rene Lavan): Emma's father; he becomes Iridium High's principal in season 2 due to former Principal Torres's defeat in the first season. He doesn't like Daniel or Jax at all. He does not know that Emma is a witch, though his wife was one. Francisco also has a hard time talking about his wife with Emma. He and Ursula kiss in the season 4 finale: although shown to not have feelings for her, he makes it clear that he does when he returns the kiss.
Desdemona (Mia Matthews): Desdemona is a member of the Witches Council and Emma's new Guardian in season 2 while Lily is in training. In the season, the Fool Moon turns her evil, having her bent on destroying the magic world, but she is changed back to normal by the last light. She does not approve of Emma dating Daniel at first. She is the smartest of the Council.
Agamemnon (Todd Allen Durkin): Leader of the Witches' Council, he is the only wizard in the Council, and the supervisor of Rebels Boot Camp in season 3. He has a grand disliking for Jax. In season 4, he and the rest of the Council become powerless because Emma steals their powers, but they get them back in the finale. He becomes the headmaster of the WITs Academy in the spin-off with the same name.
Christine Miller (Whitney Goin): Daniel's mother.
Tony Myers (Kendall Ryan Sanders):[10]  A mathlete, amateur magician, and member of the Sharks, had a crush on Emma. He did not return for the second season because he is attending a "magic academy".
Mac Davis (Mavrick Moreno):[10]  Member of the Sharks and Diego's best friend who doesn't shower. He did not return for the second season due to moving to Texas.
Coach Julio (Rafael de la Fuente):  Adopted son of the Principal and the coach of the Sharks, who is revealed to be a frog turned into a human.
Rick Miller (Jimmie Bernal): Daniel's father. He left after season 1.
Ramona (Lisa Corrao): Third member of the Witches' Council, she is held in Limbo by Desdemona until the end of the second season, when she is freed by Maddie and Diego. She did not return in season 3.
Jake Novoa (Richard Lawrence-O'Bryan): Jax's father, he is a charming yet dangerous wizard who is obsessed with power. He seems evil, but he's just looking out for his kids. He is first introduced in season 2 when Jax is video chatting Jake. In season 4, Jake comes to Miami.
Jessie Novoa (Julia Antonelli): Jax's long-lost younger sister who is introduced in season 4. Jessie didn't have powers at the beginning, but she finally gets them in the series finale, thus leading her to attend the WITs Academy to learn how to use them.
Liana Woods/Novoa (Betty Monroe): Jax and Jessie's mother that was supposedly dead. She says that Jake is bad, but she has a secret of her own. Jake soon reveals that Liana is a witch. Liana was first introduced in season 2 when Jax was talking about her.
Philip Van Pelt  (Liam Obergfoll): Andi's zombie boyfriend from a video game she hacked. He appeared in season 2, but was sent back because he was dangerous. He can understand what the Hexoren is saying, although not many people do. By season 3, he returns and Ursula adopts him, making him a Van Pelt. He is also turned into a human boy by Emma. He was only shown once in season 4 due to the actor playing Tyson Fucinelli on Talia in the Kitchen.
Oscar (Ethan Estrada): Diego and Gigi's cousin. A new character on season 3. Member of the H2O, a new group similar to the Terrible 3, he and his brother Hector had the T3 framed many times for doing their (the H2O's) pranks, but they were pranked in the season 3 finale.
Hector (Nicolás James): Diego and Gigi's cousin. Oscar's younger brother and member of the H2O, a new group similar to the Terrible 3, he and his brother Oscar had the T3 framed many times for doing their (the H2O's) pranks, but they were pranked in the season 3 finale.
Sebastian (Demetrius Daniels): Gigi's cameraman. In the season 2 finale, Jax turns him into a mouse when he went to the school to get a book from his locker. In season 3, Daniel gives Mia his locker and it is unknown if he ever got it back. Gigi once started a rumor about him dating Heather B, and later revealed that he has a girlfriend in season 4. Sebastian is shown to be very kind, as when Emma took his earbuds and phone in a panic, he allowed her with no questions asked.
Evil Emma "E" (Paola Andino): Emma's evil and rebellious clone. She was Jax's girlfriend and tricked him so he could help her destroy the magic realm and become the only witch alive, but Jax betrayed her and the real Emma shoved her and got her stuck in the portal to Limbo. When the Principal was brought back by Emma in the series finale, E followed along, returning as well. As a Chosen One clone, she has as much power as her creator. Tougher than the other Emma's clones, Emma had to fuse with her in Season 4 finale to prevent her to come back.
Principal Torres (Michele Verdi): The principal of Iridium High in season 1 and main antagonist who wanted the Chosen One's powers, but was dispatched in that season's finale. She is seen in a flashback in season 3 when she destroyed the Cristal de Cabarello and killed Mia's parents. A former Chosen One, she is the only character known to have killed other characters. She returns in season 4 so Emma can take her powers away.
The Hexoren (no voice): A sentient book of spells, nicknamed "Hex". He can fly, open up to a specific page on command, and somewhat communicate. Hex was first of the mother of Emma, but since she is dead Emma has the book. Hex is best friends with Andi, although he belongs to Emma, and in the series finale, Emma gives Andi the book to take with her to the WITs Academy, and there the friendship is continued between Andi and Hex

text: Broadcast[edit]

text: Every Witch Way premiered on July 7, 2014, on YTV in Canada[11] and on July 14, 2014, on Nickelodeon in the United Kingdom and Ireland.[12] In Australia, the series debuted on August 4, 2014, on Nickelodeon.[13] The second season premiered on February 9, 2015.[14] The first series also started broadcast on Irish channel RTÉ 2 in April 2015.

text: DVD releases[edit]

text:
Season

Release dates

Region 1

Region 2

Region 4

1

June 13, 2014[15]

TBA

TBA

2

January 7, 2015[16]

TBA

TBA

text: Reception[edit]

text: Critical[edit]

text: After a few episodes, Emily Ashby of Common Sense Media gave the show 2 stars,[17] saying that Every Witch Way "devotes too much time and energy to Maddie's superficiality and spite to be considered a likable choice for this impressionable age group. And since none of Maddie's actions ever land her in hot water she can't work a spell to escape, kids never see her learn a lesson." She also notes it "suffers from some subpar acting and a low-budget look and feel, and the absence of even a laugh track", leaving it "unusually flat for a tween sitcom. And without the bells and whistles kids tend to like in their entertainment, there's nothing to distract them from the excessive superficiality and pettiness that plague many of the central characters".

text: Ratings[edit]

text: The premiere episode had an estimated 2.10 million viewers.[18] The second episode drew 2.86 million viewers, giving a large increase in audience.[19] The season one finale on January 30, 2014 had 2.60 million viewers,[20] while the first season had a total average of 2.166 million viewers, and a top rating for the 4-11 demographic.[21]

text: The season 2 episodes drew numerous viewers, however, its eighth episode, drew 1.71 million viewers,[22] The one hour season two finale on August 8, 2014 had 1.70 million viewers,[23] giving the second season a total average of 1.696 million viewers. The Spellbound special, which premiered on November 26, 2014 had 1.58 million viewers,[24] earning a top rating in season 2 for the 18-49 demographic.[25]

text: The season 3 premiere had 1.66 million viewers.[26] The second episode of season 3 had 1.54 million viewers,[26] causing a small drop until the third episode, which drew 1.56 million viewers.[26] The season 3 finale drew 1.71 million viewers.[27]

text: Season 4 premiered with 1.50 million viewers.[28] The crossover with Talia in the Kitchen drew 1.16 million viewers[29] during its first half. The 14th episode had 0.96 million viewers,[30] an unusually small audience. The series finale on July 30, 2015 had 1.64 million viewers.[31]

text: Awards and nominations[edit]

text:
Year

Award

Category

Work

Result

Refs

2014

Imagen Awards

Best Children's Programming

Every Witch Way

Nominated

[32][33]

Best Young Actress/Television

Paola Andino

Nominated

[32][33]

Kids' Choice Awards Argentina

Best International Program

Every Witch Way

Won

[34]

2015

Young Artist Awards

Best Performance in a TV Series – Leading Young Actress

Paola Andino

Won

[35]

Kids' Choice Awards

Favorite TV Show

Every Witch Way

Nominated

[36]

Reggie Awards

Entertainment Campaign

Every Witch Way

Nominated

[37]

text: Spin-off[edit]

text: On February 25, 2015, Nickelodeon announced a spin-off titled WITS Academy.[7] It is a daily strip about the comedic adventures of witches- and wizards-in-training based on the third season of Grachi, and it premiered on October 5, 2015, ending on October 30, 2015. It was announced by Daniella Nieves that the show was not renewed for a second season, thus making the season 1 finale its series finale. The series is created by Catharina Ledeboer, produced by Viacom International, and executive produced by Tatiana Rodriguez.[7]


document_title: List of multiple births

question_text: largest number of babies born in one pregnancy

root

text: List of multiple births

text: Cases by number[edit]

text: Twins (2)[edit]

text: Triplets (3)[edit]

text: Quadruplets (4)[edit]

text:
The Smith quadruplets, born 1750 in Kinsale, a fisherman's wife.[1]
Dominica, 1790: According to The Times, a Dr. Giuseppe of Dominica reported that an unnamed Afro-Dominican woman (enslaved servant) living on the estate of Thomas Jemmitt gave birth to four girls, three of them almost eighteen hours after the first was born. All survived birth.[2]
The Gehri quadruplets (born September 26, 1880, in Switzerland) were the first recorded to have survived to adulthood. There were two boys (Oskar and Arthur) and two girls (Bertha and Rosa).[3]
The Keys quadruplets (born June 4, 1915, in Hollis, Oklahoma) were the first same-sex quadruplets known to survive to adulthood. They attended Baylor University on scholarships and graduated in 1937. Roberta Keys Torn, the last surviving sister, died at 96 years in August 2011.[4]
The Johnson quadruplets (born in 1935 in Dunedin, New Zealand) were the first surviving set of quadruplets in Australasia.[5]
The Miles quadruplets (born on November 28, 1935 in St Neots, United Kingdom) are the oldest living quadruplets in the world.[6]
The Badgett quadruplets (born February 1, 1939, in Galveston, Texas) were the second surviving set of quadruplets in the United States. The four girls, Geraldine, Joan, Jeanette, and Joyce, were minor celebrities in the 1940s and 1950s.[7]
The Fultz quadruplets (born May 23, 1946, in Rockingham County, North Carolina) were the first identical African-American quadruplets on record.[8]
The Sara quadruplets (born August 17, 1950, in Bellingen, New South Wales) were the first surviving quadruplets in Australia. There were two boys, Mark and Philip, and two girls, Alison and Judith.[9]
The Alexander quadruplets (born September 2, 1967, in Auckland, New Zealand) were the first set of identical quadruplets born in New Zealand.[10]
The Steeves quadruplets (Carrie Dawn, Jennie Lee, Mary Beth, and Patty Ann, born December 17, 1982, in Calgary, Alberta) were the first identical set of quadruplets to be born in Canada.[11][12]
The Durst quadruplets (Calli, Kendra, Megan, and Sarah) are identical quadruplets born February 10, 1993, in Robbinsdale, Minnesota.[13] They appeared on the reality television series Four of a Kind.
The Brino quadruplets (born September 21, 1998, in Woodland Hills, California) played the twins Sam and David Camden on the television series 7th Heaven. When they all started to look different, the only girl, Myrinda, stopped appearing on the show. Only Nikolas and Lorenzo starred on the show until the series ended in 2007.[14]
The Mathias quadruplets (born February 16, 2000, in Lexington, South Carolina) are Grace, Emily, Mary Claire, and Anna. A home-movie of the girls laughing in unison was featured on America's Funniest Home Videos and won them over $250,000 as a result.[15][16] The girls were featured in three 1-hour episodes of a documentary called "Super Quads" in the Discovery Health Channel.
The Aberdeen / Edwards quadruplets (born November 7, 2006, in San Juan, Trinidad and Tobago) are four girls, born to Lystra Aberdeen (aged 27 and mother to a 10-year-old girl, an 8-year-old boy, and a 4-year-old boy) and her common-law husband Anderson Edwards (aged 33). This was the first confirmed case in Trinidad.[17]
The Yarns quadruplets were featured on The Tonight Show with Jay Leno, featuring John Travolta (Season 11, Episode 97) on their birthday, February 20, 2003. They are Rhys, Trey, Chase, and Tiana.[18][19][20][21]
Adhiti, Aakrithi, Akshathy and Aapthi are quadruplets born in Chennai, Tamil Nadu. They appeared in the Tamil film Enna Satham Indha Neram (2014).[22]

tag: ul

text: Quintuplets (5)[edit]

text: The Lyon quintuplets (born April 29, 1896) were the first American quintuplets who were all born alive. The last survivor died on May 14, 1896.[23]

text:
The Dionne quintuplets (born May 28, 1934 near Corbeil, Ontario, Canada) were the first quintuplets known to survive infancy. The five girls (Yvonne, Annette, Cecile, Emilie and Marie) were also the only set of identical quintuplets known to live into adulthood.[24]
The Fischer quintuplets (born September 14, 1963 in Aberdeen, South Dakota) were the first known surviving set of American quintuplets. They consisted of 1 boy and 4 girls.[25] 3 of the 4 girls are identical: Magdalene, Margaret, and Catherine.[26]
The Lawson quintuplets (born July 27, 1965 in Auckland, New Zealand) were the first set of surviving quintuplets conceived through the use of fertility medication and are the only known New Zealand quintuplets:[27] They are one boy (Samuel) and four girls (Deborah, Lisa, Shirlene and Selina).[28]
The Braham quintuplets (born 31 December 1967) were the first quintuplets to be born in Australia. They were conceived naturally [29] and born to Pat and Roger Braham of Tenterfield, New South Wales. In birth order they were Annabel Dorothy, Richard Gibson, Faith Elizabeth, Caroline, and Geoffrey Raymond. Geoffrey died at 4 days old; the others are still living.[30]
The Hanson quintuplets (born November 13, 1969 in London) were the first set to survive in the United Kingdom, as well as the second surviving set of all girl quintuplets after the Dionne quintuplets.[31]
The Kienast quintuplets (born February 24, 1970 in Liberty Corners, New Jersey) were the first surviving set of American quintuplets conceived through fertility medication.[32][33]
The Rychert quintuplets (born May 15, 1971 in Gdańsk) were the first surviving set born in Poland.[34]
The Brunner quintuplets (born June 9, 1978 in Nancy) were the first surviving set born in France. Marc, Luc, Gilles, Maud, and Anne were nicknamed "quintuplés Paris Match," and clothed by designer Pierre Cardin, in 17 articles written from 1978 to 1984.[35] For each article, they were clothed by the couturier Pierre Cardin.
The Granata quintuplets (born June 1, 1981 in Toledo, Ohio) were three boys and two girls conceived through the use of fertility medication and born at 28 weeks to Janice and George Granata. They were named (in birth order) Britton, Nathan, Amanda, Heather, and Eric. Britton died of lung failure on June 3, 1981.[36] In 1983, the surviving four appeared with Oprah Winfrey on her show, People are Talking, along with their mother and their older sister Jenny.[37] At age 15, the four appeared on The Jenny Jones Show.
The Gaither quintuplets (born August 3, 1983 in Indianapolis, Indiana) were the first surviving African-American quintuplets and were one of only three naturally-conceived American sets in 1983.[38][39][40]
The Al-Ghamdi quintuplets (born February 2, 1988 in Jeddah, Saudi Arabia) were the first set to be born in Saudi Arabia. The 5 boys were born to Salha and Saeed Al-Ghamdi.[41]
The Nur Adlan quintuplets were born in Kuala Lumpur, Malaysia on May 20, 1996. The three girls and two boys were the first set of Malaysian quintuplets to survive infancy.[42]
The Cassidy quintuplets were born in Dublin, Ireland on August 16, 2001 to Veronica and Kevin Cassidy of Wexford. The three boys (Conor James, Cian Richard, and Rory Kevin) and two girls (Amy Dorothy and Dearbhail Mary) were the first quintuplets to have been born in Ireland.[43][44][45]
The Gonzalez-Moreno quintuplets were born in Phoenix, Arizona on April 26, 2005 to Luisa Gonzalez and Enrique Moreno via surrogate mother, Teresa Anderson. The five boys are the first set of quintuplets born via surrogate. The boys, in order of birth, are; Enrique, Jorge, Gabriel, Javier, Victor and weighed between 3 lb 7oz and 3 lb 15oz.[46][47]
The Artamkin quintuplets were born in Oxford, England on November 10, 2007 to Dimitri and Varvara Artamkin via Cesarean section.[48][49][50][51] They were the first set of quintuplets born to Russian parents.[citation needed]
The Wilkinson quintuplets (born July 31, 2007 in Phoenix, Arizona) were born to Jayson and Rachelle Wilkinson of Cedar Park, Texas. The three girls (Kassidy, Kaydence, and Kyndall) and two boys (Rustin and Ryder) hold the record for the highest combined birthweight of a set of quintuplets at 21 lb (9.52 kg).[52]
The Jones quintuplets (born January 16, 2009 in Austin, Texas) were four girls and one boy born to Ethan and Casey Jones. In order of birth, they are Brooklyn Faith, Britton Grace, Jack William, Lila Addison, and Ryan Elizabeth. They have an older sister Eliot McKenna, who was 4 at the time of their birth. All six children were conceived through fertility treatments of intrauterine insemination (IUI) and a sperm donor when the couple learned Ethan had an extremely low sperm count. The same donor was used for Eliot and the quintuplets. The Jones quintuplets and their family had a show on TLC called Quints by Surprise that premiered on August 30, 2010.
The Kroscen quintuplets were born in Prague, Czech Republic on June 2, 2013 to Alexandra Kinova and Antonin Kroscen of Milovice. The four boys (Michael, Deniel, Martin, and Alex) and one girl (Tereza) were the first recorded quintuplets to have been born in the Czech Republic.[53][54][55]
The Busby quintuplets were born on April 8, 2015 in Houston, Texas to Adam and Danielle Busby. The five girls (Ava Lane, Olivia Marie, Hazel Grace, Parker Kate, and Riley Paige) are the first set of all female quintuplets born in the United States. Ava and Olivia are identical twins. They have an older daughter, Blayke.[56][57]

text: Sextuplets (6)[edit]

text:
The Thorns sextuplets (born October 2, 1968 in Birmingham, England) were born to Sheila and Barry Thorns. They were the first sextuplets known to have been born alive in the United Kingdom, but one baby died shortly after birth, and another two died within the next two weeks.[58][59][60][61]
The Letts sextuplets (born December 15, 1969 in London, England) were born to Rosemary and John Letts two months prematurely at University College Hospital. One boy and four girls survived, (Cara Dawn, Sharon Marie, Joanne Nadine, Gary John, and Tanya Odile) one female was stillborn. This was the second case of surviving quintuplets in the United Kingdom. The family immigrated to Canada in 1974.[62][63][64][65]
The Rosenkowitz sextuplets (born January 11, 1974 in Cape Town, South Africa) were the first sextuplets known to survive their infancy.[66] They were conceived using fertility drugs.[67]
The Nijssen sextuplets (born September 21, 1977 in the Netherlands) were born to Corry and Sien Nijssen two months prematurely. There were four girls (Patricia, Priscilla, Mirella, and Ramona) and two boys (Ivo and Dennis). Dennis died on November 9, 1977. They are the only set in the Netherlands.[68]
The Giannini sextuplets (born on January 11, 1980 in Italy) were the second sextuplets known to survive their infancy. They were born on the same date as the Rosenkowitz sextuplets, six years later.[69]
The Vanhove Gadeyne sextuplets (born on August 17, 1983 in Blankenberge, Belgium) were the first set of sextuplets to have been born in Belgium. The five boys (Bruno, Jelle, Tom, Lode, Arne) and one girl (Veerle) weighed between 2 lbs 9oz and 3 lbs 3oz at birth.[70]
The Walton sextuplets (born on November 18, 1983 in Liverpool) were the first sextuplets born in the United Kingdom known to survive their infancy, and the world's first all-female sextuplets.[71] They were delivered by Cesarian section at 31 and a half weeks.[72]
The Dilley sextuplets (born on May 25, 1993 in Indianapolis) were the first surviving set of sextuplets in the United States. They are two girls (Brenna Rose and Claire Diane) and four boys (Julian Emerson, Quinn Everett, Ian Michael, and Adrian Reed).[73]
The Boniello sextuplets (born March 24, 1997 in Stony Brook, New York) set a record for the longest gestation of a sextuplet pregnancy in the United States at 29 weeks and one day. They have a younger sister Nadia.[74] This record was broken almost two months later by the Thompson sextuplets.
The Thompson sextuplets (born May 8, 1997 in Washington, D.C.) were born to Jacqueline and Linden Thompson. Mrs. Thompson set a record for the longest sextuplet pregnancy in the United States at 29 weeks and six days. One girl was stillborn; the five survivors are four girls (Octavia Daniela, Stella Kimberly, Ann Marie Amanda, and Emily Elizabeth) and one boy (Richard Linden). They are the first African-American sextuplets. They each weighed between 2 lbs 2oz and 2 lbs 6oz.[75]
The Harris sextuplets (born July 7, 2002 in Alabama) are two girls (Kiera Christine and Kalynne Antoinett) and four boys (Kaleb Reddrick, Kobe Byshari, Kieran Anthony, and Kyle Jacob). They are Alabama's first set of sextuplets and were the first recorded set of surviving African-American sextuplets.[76] Kaleb has nerve damage; while Kiera and Kyle are autistic.[77] The Harris family received a new home in a 2005 episode of Extreme Makeover: Home Edition. The Harris' original three-bedroom, three-bath house was razed and a two story, 5,000-square-foot (460 m2) home was built.[78][79]
The Gosselin sextuplets (born May 10, 2004 in Hershey, Pennsylvania) were born just shy of 30 weeks gestation to parents Jon and Kate Gosselin. The set has three girls (Alexis Faith, Hannah Joy, and Leah Hope) and three boys (Aaden Jonathan, Collin Thomas, Joel Kevin). The parents also have twin girls, Madelyn Kate and Cara Nicole, who were three years old at the time of the sextuplets' birth.[80][81] The family was the subject of a reality television show, originally titled Jon & Kate Plus 8, that aired on TLC in the United States and Canada. The show was initially canceled after Jon and Kate's divorce, but was revived as Kate Plus 8 after viewer complaints. The series ended in 2011, with the last episode airing on September 12 of that year, then resumed with a new season in January 2015.
The Hayes sextuplets (born September 14, 2004 in Long Branch, New Jersey) are the first surviving sextuplets to be born in New Jersey. The six children, three boys (Ryan Peter, Connor James, Eric John) and three girls (Tara Rose, Rachel Ann, Rebecca Mary), weighed a total of 24 lbs. and 14 oz., setting a world record for the heaviest set of sextuplets. The Hayes also have two sets of twins, Kevin and Kyle (eight years old at the time of the sextuplets' birth) and Kieran and Meghan (five years old). They are the only family in the United States to have two sets of twins and a set of sextuplets.[82] The family were the subject of a reality television show, Table for 12, on TLC in the U.S.[83]
Canada's first sextuplets (born January 6–7, 2007 in Vancouver) were born at 25 weeks gestation. The parents, who wanted to remain anonymous, are Jehovah's Witnesses and refused the critical blood transfusions necessary to save the babies; two of them died shortly after birth and the rest were taken in custody by the Ministry of Children. The babies were later returned to the parents.[84][85]
The Carpio sextuplets (born October 6, 2008 in the New York City borough of Queens) are the first Hispanic sextuplets to be born in America. It is not known if their parents, Victor and Digna Carpio, conceived using fertility treatments. The babies (Justin, Jadon, Jezreel, Danelia, Genesis, and Joel) were delivered by Caesarean section at 25 weeks.[86]
The Conway sextuplets (born on May 22, 2009) in Dunmore in County Tyrone, Northern Ireland were the first recorded sextuplets in Ireland. The four girls and two boys weighed between 1 lb., 7 oz. and 2 lb., 2 oz. were fourteen weeks premature and were named Ursula, Shannon, Karla, Kerrie (died July 20, 2009), Austin and Eoghan.[87]
On March 4, 2013 the first sextuplets in Trinidad and Tobago and the Caribbean were born at the Maternity Hospital of the Eric Williams Medical Sciences Complex at Mount Hope, Trinidad and Tobago to an anonymous Trinidadian couple. Two of them died a few weeks later.[88][89][90][91]

text: Septuplets (7)[edit]

text:
The Frustaci septuplets (born May 21, 1985 in Orange, California) were the first septuplets to be born in the United States. Born at 28 weeks, only two boys and one girl survived; one daughter was stillborn and three died within 19 days of birth.[92]
The McCaughey septuplets (born November 19, 1997 in Des Moines, Iowa) were the world's first surviving set of septuplets. The four boys (Kenneth Jr., Brandon, Nathan, and Joel) and three girls (Alexis, Natalie, and Kelsey) were born at 31 weeks, weighing between 2 lbs. 5 oz. and 3 lbs 4 oz.[93][94][95] In 2016, they became the first set of septuplets to reach maturity.
The Humair septuplets (born January 14, 1998 in Abha, Saudi Arabia) were the world's second surviving set of septuplets. They were born at 32 weeks to 40-year-old Hasna Mohammed Humair and her husband, Abdullah Mohammed Ali. They had been told to expect four babies.[96][97][98]
The Qahtani septuplets (born July 12, 2001 in Washington, D.C.) are the fourth set of septuplets to live past infancy.[99][100][101] In December 2001, it was reported that one of the septuplets had died of liver failure and three were still hospitalized.[102]
A set of septuplets were born on April 18, 2007 in a suburb of Algiers, Algeria to Farhat and Souhila Touile. One of the babies, a boy, was stillborn; the remaining six are girls.[103][104][105]
The Khamis septuplets (born August 16, 2008 in Alexandria, Egypt) were born to 27-year-old Ghazala Khamis. They were the fifth set of septuplets to all survive. The newborns, four boys and three girls, had been placed in incubators in four different hospitals since they were premature. The babies' weights ranged from 1.45 to 2.8 kilograms (3.2 to 6.2 lb). The mother took fertility drugs in order to produce a son, since she already had three daughters.[106][107]
The McGhee septuplets (born June 9, 2010 in Columbus, Ohio) were born to Mia and Rozonno McGhee at 27 weeks. One girl was stillborn. The other two girls (Olivia and Madison) and the four boys (Rozonno Jr., Elijah, Isaac, and Josiah) weighed between 1.5 lb. to a fraction over 2 lbs.[108][109]

text: Octuplets (8)[edit]

text:
The first confirmed birth of octuplets occurred on March 10, 1967 in Mexico City, Mexico to Maria Teresa López de Sepulveda. All four boys and four girls died within 13 hours.[110][111][112]
A set of octuplets were born on August 16, 1979 to Pasqualina and Stefano Chianese in Naples, Italy. Six of the babies died and two survived. The couple had previously lost a set of sextuplets in 1976.[113][114][115][116][117]
A set of octuplets were born on December 20, 1985 to Sevil Capan of İzmir, Turkey. Born prematurely at 28 weeks, six of the octuplets died within 12 hours of birth, and the remaining two died within three days.[98][118]
A set of octuplets were born between September 30 and October 2, 1996 in a hospital in South London, United Kingdom to Mandy Allwood of Solihull. Allwood was only 19 weeks pregnant when she went into pre-term labor with her six boys (Adam, Cassius, Donald, Kypros, Martyn, and Nelson) and two girls (Layne and Kitali). None of her octuplets survived.[119] She had refused selective reduction and her case provoked a media storm in the UK.
A set of octuplets were born on December 5, 1996 in Huelva, Spain to Rosario Clavijo. Two of them were stillborn and six survived.[98][120]
The Chukwu octuplets were born in December 1998 in Houston, Texas, United States. The smallest of the octuplets, Odera, died a week after birth.[121]
A set of octuplets were born between September 13 and September 16, 2000 in Milan, Italy to Mariella Mazzara and Giovanni Pierrera of Trapani. One died immediately after birth, two within a few days of birth, and the oldest, Margherita, died a month later on October 10.[122][123]
On January 26, 2009, the Suleman octuplets were born in Bellflower, California, United States.[124][125] One week after birth, the Suleman octuplets became the longest-living octuplets in known history.[126] The children's names are Noah, Maliyah, Isaiah, Nariyah, Makai, Josiah, Jeremiah and Jonah. They were conceived through IVF. They have six older siblings, including a set of fraternal twins. They are the first octuplets known to survive their infancy.[127]

text: Nonuplets (9)[edit]

text:
A set of nonuplets were born on June 13, 1971 in Sydney, Australia to Geraldine Brodrick. They were five boys and four girls; two of the boys were stillborn[128] and the last of the babies died six days after birth.[129][130]
A set of nonuplets were born on March 26, 1999 in Malaysia to Zurina Mat Saad. She had five boys and four girls (Adam, Nuh, Idris, Soleh, Hud, Aishah, Khadijah, Fatimah, and Umi Kalsom) but none of them survived more than 6 hours.[131]


document_title: Self timer

question_text: what is self timer on a digital camera

question_tokens: what is self timer on a digital camera

text: Self timer

text: This article does not cite any sources. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (December 2009) (Learn how and when to remove this template message)

tag: table

text: A self timer is a device on a camera that gives a delay between pressing the shutter release and the shutter's firing. It is most commonly used to let photographers to take a photo of themselves (often with family), hence the name.

tag: p

text: The self-timer is also used to reduce camera shake when taking photographs in low light or with long (telephoto) lenses. The timer's delay gives the photographer time to steady the camera before the shutter fires, and allows vibrations from the mirror flipping up (on SLRs) to die out. It also eliminates any photographer-induced camera motion when the shutter button is pressed.

text: Most modern cameras with a self-timer flash a light during the countdown, emit a beeping sound, or both. These warnings generally increase in speed or intensity during the last few seconds, to warn that the shutter is about to fire.

text: The most common delay is ten seconds. Some cameras also have a two-second setting. A few cameras provide continuously variable delay.

text: Single-lens reflex cameras have to flip up the viewing mirror before the picture is taken, which can also shake the camera. It is not uncommon for a camera to combine mirror lockup with the two-second self-timer mode, which reduces camera shake still further.

text: Alternatives to the self-timer include a cable release, and infrared or radio remote control.

text: On some leaf-shutter cameras, the self-timer mode is selected with the flash-sync lever, and is marked V, for the German word Vorlaufwerk.

text: Camera featuresTimers

text: Articles lacking sources from December 2009All articles lacking sources


document_title: Gospel of John

question_text: the gospel of john was written in what year

text: Gospel of John

text: Structure and content[edit]

text: The Gospel of John can be divided into four sections: a prologue (1:1–18), a Book of Signs (1:19–12:50), a Book of Glory (13:1–20:31), and an epilogue (21).[10] The structure is highly schematic: there are seven "signs" culminating in the raising of Lazarus (foreshadowing the resurrection of Jesus), and seven "I am" sayings and discourses, culminating in Thomas's proclamation of Jesus as "my lord and my God"—the same title (dominus et deus) claimed by Roman Emperor Domitian.[11]

text: Prologue[edit]

text: Jesus is placed in his cosmic setting as the Logos made flesh who reveals God and gives salvation to believers; John the Baptist, Andrew, and Nathanael bear witness to him as the Lamb of God, the Son of God, and the Christ.[12]

text: Book of Signs[edit]

text: The narrative of Jesus' public ministry, beginning with the introduction of the first disciples of Jesus. It consists of seven miracles, or "signs", interspersed with long dialogues, discourses, "Amen, amen" sayings, and "I Am" sayings, culminating with the raising of Lazarus from the dead. In John it is this, and not the cleansing of the Temple, that prompts the authorities to have Jesus executed. The seven signs consist of Jesus' miracle at the wedding at Cana, his healing the royal official's son, his healing the paralytic at Bethesda, his feeding the 5,000, his walking on water, his healing the man born blind, and his raising Lazarus from the dead. Other incidents recounted in this segment of the gospel include the cleansing of the Temple; Jesus' conversation with the Pharisee Nicodemus, wherein he explains the importance of spiritual rebirth; his conversation with the Samaritan woman at the well, wherein he gives the Water of Life Discourse; the Bread of Life Discourse, which prompted many of his disciples to leave; the Woman Taken in Adultery; Jesus' claims to be the Light of the World; Jesus' answer to Pilate; the Good Shepherd pericope; Jesus' rejection by the Jews; the Jesus wept; the plot to kill Jesus; the anointing of Jesus; Jesus' triumphal entry into Jerusalem; the prediction of the glorification of the Son of Man; and the prediction of the Last Judgment.

text: Book of Glory[edit]

text: The narrative of Jesus' Passion, Resurrection, and post-Resurrection appearances. The Passion narrative opens with an account of the Last Supper that differs significantly from that found in the synoptics, with Jesus washing the disciples' feet instead of ushering in a new covenant of his body and blood.[13] This is followed by Jesus' Farewell Discourse, an account of his betrayal, arrest, trial, death, burial, post-Resurrection appearances,[Notes 4] and final commission for his followers. It also includes Peter's denial, the institution of the New Commandment and the New Covenant, the promise of the Paraclete, the allegory of the True Vine, the High Priestly Prayer, the ut omnes unum sint, the What is truth?, Jesus' mocking and crowning with thorns, the Ecce homo, the discovery of the empty tomb, the noli me tangere, the Great Commission, and the incredulity of Thomas. The section ends with a conclusion on the purpose of the gospel: "that [the reader] may believe that Jesus is the Christ, the Son of God, and that believing you may have life in his name."[12]

text: Epilogue[edit]

text: The narrative of Jesus' post-Resurrection appearance to his disciples by the lake, the miraculous catch of fish, the prophecy of the crucifixion of Peter, the restoration of Peter, and the fate of the Beloved Disciple.[12] A majority of scholars believes this chapter to be an addition to the gospel.[14]

text: Composition and setting[edit]

text: Authorship, date, and origin[edit]

text: The Gospel of John is anonymous. Traditionally, Christians have identified the author as "the Disciple whom Jesus loved" mentioned in John 21:24,[15] who is understood to be John son of Zebedee, one of Jesus' Twelve Apostles. These identifications, however, are rejected by many modern biblical scholars.[1][16][Notes 5] Nevertheless, the author of the fourth Gospel is sometimes called John the Evangelist, often out of convenience since the definitive name of the author is still debated.

text: John is usually dated to AD 90–110.[17][Notes 6] It arose in a Jewish Christian community in the process of breaking from the Jewish synagogue.[18] Scholars believe that the text went through two to three redactions, or "editions", before reaching its current form.[19][20]

text: John, which regularly describes Jesus' opponents simply as "the Jews", is more consistently hostile to "the Jews" than any other body of New Testament writing.[21][Notes 7] Historian and former Roman Catholic priest James Carroll states: "The climax of this movement comes in chapter 8 of John, when Jesus is portrayed as denouncing 'the Jews' who were gathered at the Temple as the offspring of Satan."[22] In John 8:44 Jesus tells the Jews: "You are of your father the devil, and the desires of your father you will do. He was a murderer from the beginning, and he stood not in the truth; because truth is not in him." In 8:38 and 11:53, "the Jews" are depicted as wishing to kill Jesus. However, Carroll cautions that this and similar statements in the Gospel of Matthew and the 1 Thessolonians should be viewed as "evidence not of Jew hatred but of sectarian conflicts among Jews" in the early years of the Christian church.[23]

text: As noted by New Testament scholar Obrey M. Hendricks, Jr.: "Although its scathing portrayal of the Jews has opened John to charges of anti-Semitism, a careful reading reveals 'the Jews' to be a class designation, not a religious or ethnic grouping; rather than denoting adherents to Judaism in general, the term primarily refers to the hereditary Temple religious authorities."[24] In later centuries, John was used to support anti-Semitic polemics, but the author of the gospel regarded himself as a Jew, championed Jesus and his followers as Jews, and probably wrote for a largely Jewish community.[25][26]

text: Sources[edit]

text: Rudolf Bultmann, in a seminal work published in 1941, argued that John's sources were a hypothetical "Signs Gospel" listing Christ's miracles, a revelation discourse, and a passion narrative. Bultmann's work, combined with that of other scholars (the work of Raymond E. Brown was particularly influential in the English-speaking world), led to a scholarly consensus in the second half of the 20th century that the Gospel of John was independent of Matthew, Mark, and Luke, known as the synoptic gospels. This agreement broke down in the last decade of the century, and there are now many scholars who believe that John did know the synoptics, especially Mark, while the hypothesis of a "signs" source has been increasingly undermined.[27]

text: But theories of either complete independence of or complete dependence on the synoptics are largely rejected in current scholarship: on the one hand, elements such as distinctive Johannine language, the lengthy discourses, and the prologue on the Logos, are clearly unique to John; on the other, John clearly shares a multitude of episodes with the other three.[28]

text: The most important sources used by the evangelist were the Jewish scriptures (the Tanakh, more or less identical with the Christian Old Testament), probably in the Greek translation. John quotes from them directly, references important figures from them, and uses narratives from them as the basis for several of the discourses. But the author was also familiar with non-Jewish sources: the Logos of the prologue (the Word that is with God from the beginning of creation) derives from both the Jewish concept of Lady Wisdom and from the Greek philosophers, while John 6 alludes not only to the exodus but also to Greco-Roman mystery cults, while John 4 alludes to Samaritan messianic beliefs.[29]

text: Historical reliability[edit]

text: Chapters 19 and 21 of John hint that "the Disciple whom Jesus loved", or "the Beloved Disciple", was an eyewitness to Jesus' ministry, but the majority of scholars are cautious of accepting this at face value.[30][31] With the exception of the "Johannine Thunderbolt" passages,[Notes 8] the teachings of Jesus found in the synoptic gospels are very different from those recorded in John, and since the 19th century some scholars have argued that these discourses in Johannine style are less likely to be historical, and more likely to have been written for theological purposes.[33]

text: Scholars usually agree that John is not entirely without historical value.[34] It has become generally accepted that certain sayings in John are as old or older than their synoptic counterparts. His representation of the topography around Jerusalem is often superior to that of the synoptics, his testimony that Jesus was executed before, rather than on, Passover, might well be more accurate, and his presentation of Jesus in the garden and the prior meeting held by the Jewish authorities are possibly more historically plausible than their synoptic parallels.[34]

text: Textual history and position in the New Testament[edit]

text: Rylands Library Papyrus P52, a Greek papyrus fragment with John 18:31–33 on one side and 18:37–38 on the other, commonly dated to the first half of the 2nd century, is the oldest New Testament manuscript known.[35] A substantially complete text of John exists from the beginning of the 3rd century at the latest, so that the textual evidence for this gospel is commonly accepted as both earlier and more reliable than that for any other. John stands fourth in the standard ordering of the gospels, after Matthew, Mark and Luke.

text: Theology[edit]

text: Christology[edit]

text: The Gospel of John presents a "high Christology," depicting Jesus as divine, and yet, according to some interpretations, subordinate to the one God.[36] However, in his Summa Theologiae, Thomas Aquinas flatly rejects any denial of equality among the persons of the Trinity, including denials based on Johannine passages.[37][Notes 9] John's gospel gives more focus to the relationship of the Son to the Father than the synoptics, as seen in chapter 17 of the gospel.

text: Jesus' divine role[edit]

text: In the synoptics, Jesus speaks often about the Kingdom of God; his own divine role is obscured (see Messianic Secret). In John, Jesus talks openly about his divine role. He echoes the Father's own statement of identity, i.e. "I Am Who I Am", with several "I Am" declarations that also identify him with symbols of major significance.[39] He says "I am":

text:
"the bread of life"[6:35]
"the light of the world"[8:12]
"the gate for the sheep"[10:7]
"the good shepherd"[10:11]
"the resurrection and the life"[11:25]
"the way and the truth and the life"[14:6] and
"the true vine"[15:1]

text: Logos[edit]

text: In the prologue, John identifies Jesus as the Logos (Word). In Ancient Greek philosophy, the term logos meant the principle of cosmic reason. In this sense, it was similar to the Hebrew concept of Wisdom, God's companion and intimate helper in creation. The Hellenistic Jewish philosopher Philo merged these two themes when he described the Logos as God's creator of and mediator with the material world. The evangelist adapted Philo's description of the Logos, applying it to Jesus, the incarnation of the Logos.[39]

text: The opening verse of John is translated as "the Word was with God and the Word was God" in all "orthodox" English Bibles.[Notes 10] There are alternative views. The New World Translation of the Holy Scriptures of Jehovah's Witnesses has "The Word was with God, and the Word was a god." The Scholars Version of the gospel, developed by the Jesus Seminar, loosely translates the phrase as "The Logos was what God was," offered as a better representation of the original meaning of the evangelist.[40]

text: Cross[edit]

text: The portrayal of Jesus' death in John is unique among the four Gospels. It does not appear to rely on the kinds of atonement theology indicative of vicarious sacrifice (cf. Mk 10:45, Rom 3:25) but rather presents the death of Jesus as his glorification and return to the father. Likewise, the three "passion predictions" of the Synoptic Gospels (Mk 8:31, 9:31, 10:33–34 and pars.) are replaced instead in John with three instances of Jesus explaining how he will be exalted or "lifted up"(Jn 3:14, 8:28, 12:32). The verb for "lifted up" reflects the double entendre at work in John's theology of the cross, for Jesus is both physically elevated from the earth at the crucifixion but also, at the same time, exalted and glorified.[41]

text: Sacraments[edit]

text: Among the most controversial areas of interpretation of John is its sacramental theology. Scholars' views have fallen along a wide spectrum ranging from anti-sacramental and non-sacramental, to sacramental, to ultra-sacramental and hyper-sacramental. Scholars disagree both on whether and how frequently John refers to the sacraments at all, and on the degree of importance he places upon them. Individual scholars' answers to one of these questions do not always correspond to their answer to the other.[42]

text: Frequency of allusion[edit]

text: According to Rudolf Bultmann, there are three sacramental allusions: one to baptism (3:5), one to the Eucharist (6:51–58), and one to both (19:34). He believed these passages to be later interpolations, though most scholars now reject this assessment. Some scholars on the weaker-sacramental side of the spectrum deny that there are any sacramental allusions in these passages or in the gospel as a whole, while others see sacramental symbolism applied to other subjects in these and other passages. Oscar Cullmann and Bruce Vawter, a Protestant and a Catholic respectively, and both on the stronger-sacramental end of the spectrum, have found sacramental allusions in most chapters. Cullmann found references to baptism and the Eucharist throughout the gospel, and Vawter found additional references to matrimony in 2:1–11, anointing of the sick in 12:1–11, and penance in 20:22–23. Towards the center of the spectrum, Raymond Brown is more cautious than Cullmann and Vawter but more lenient than Bultmann and his school, identifying several passages as containing sacramental allusions and rating them according to his assessment of their degree of certainty.[42]

text: Importance to the evangelist[edit]

text: Most scholars on the stronger-sacramental end of the spectrum assess the sacraments as being of great importance to the evangelist. However, perhaps counterintuitively, some scholars who find fewer sacramental references, such as Udo Schnelle, view the references that they find as highly important as well. Schnelle in particular views John's sacramentalism as a counter to Docetist anti-sacramentalism. On the other hand, though he agrees that there are anti-Docetic passages, James Dunn views the absence of a Eucharistic institution narrative as evidence for an anti-sacramentalism in John, meant to warn against a conception of eternal life as dependent on physical ritual.[42]

text: Individualism[edit]

text: In comparison to the synoptic gospels, the Fourth Gospel is markedly individualistic, in the sense that it places emphasis more on the individual's relation to Jesus than on the corporate nature of the Church.[42][43] This is largely accomplished through the consistently singular grammatical structure of various aphoristic sayings of Jesus throughout the gospel.[42][Notes 11] According to Richard Bauckham, emphasis on believers coming into a new group upon their conversion is conspicuously absent from John.[42] There is also a theme of "personal coinherence", that is, the intimate personal relationship between the believer and Jesus in which the believer "abides" in Jesus and Jesus in the believer.[43][42][Notes 12] According to C. F. D. Moule, the individualistic tendencies of the Fourth Gospel could potentially give rise to a realized eschatology achieved on the level of the individual believer; this realized eschatology is not, however, to replace "orthodox", futurist eschatological expectations, but is to be "only [their] correlative."[44] Some have argued that the Beloved Disciple is meant to be all followers of Jesus, inviting all into such a personal relationship with Christ. Beyond this, the emphasis on the individual's relationship with Jesus in the Gospel has suggested its usefulness for contemplation on the life of Christ.[45]

text: John the Baptist[edit]

text: John's account of the Baptist is different from that of the synoptic gospels. In this gospel, John is not called "the Baptist."[46] The Baptist's ministry overlaps with that of Jesus; his baptism of Jesus is not explicitly mentioned, but his witness to Jesus is unambiguous.[46] The evangelist almost certainly knew the story of John's baptism of Jesus and he makes a vital theological use of it.[47] He subordinates the Baptist to Jesus, perhaps in response to members of the Baptist's sect who regarded the Jesus movement as an offshoot of their movement.[13]

text: In John's gospel, Jesus and his disciples go to Judea early in Jesus' ministry before John the Baptist was imprisoned and executed by Herod. He leads a ministry of baptism larger than John's own. The Jesus Seminar rated this account as black, containing no historically accurate information.[40] According to the biblical historians at the Jesus Seminar, John likely had a larger presence in the public mind than Jesus.[48]

text: Gnostic elements[edit]

text: Although not commonly understood as Gnostic, many scholars, including Bultmann, have forcefully argued that the Gospel of John has elements in common with Gnosticism.[13] Christian Gnosticism did not fully develop until the mid-2nd century, and so 2nd-century Proto-Orthodox Christians concentrated much effort in examining and refuting it.[49] To say John's gospel contained elements of Gnosticism is to assume that Gnosticism had developed to a level that required the author to respond to it.[50] Bultmann, for example, argued that the opening theme of the Gospel of John, the pre-existing Logos, was actually a Gnostic theme. Other scholars, e.g. Raymond E. Brown have argued that the pre-existing Logos theme arises from the more ancient Jewish writings in the eighth chapter of the Book of Proverbs, and was fully developed as a theme in Hellenistic Judaism by Philo Judaeus.[51]

text: Comparisons to Gnosticism are based not in what the author says, but in the language he uses to say it, notably, use of the concepts of Logos and Light.[52] Other scholars, e.g. Raymond E. Brown, have argued that the ancient Jewish Qumran community also used the concept of Light versus Darkness. The arguments of Bultmann and his school were seriously compromised by the mid-20th-century discoveries of the Nag Hammadi library of genuine Gnostic writings (which are dissimilar to the Gospel of John) as well as the Qumran library of Jewish writings (which are often similar to the Gospel of John).[53]

text: Gnostics read John but interpreted it differently from the way non-Gnostics did.[54] Gnosticism taught that salvation came from gnosis, secret knowledge, and Gnostics did not see Jesus as a savior but a revealer of knowledge.[55] Barnabas Lindars asserts that the gospel teaches that salvation can only be achieved through revealed wisdom, specifically belief in (literally belief into) Jesus.[56]

text: Raymond Brown contends that "The Johannine picture of a savior who came from an alien world above, who said that neither he nor those who accepted him were of this world,[57] and who promised to return to take them to a heavenly dwelling[58] could be fitted into the gnostic world picture (even if God's love for the world in 3:16 could not)."[59] It has been suggested that similarities between John's gospel and Gnosticism may spring from common roots in Jewish Apocalyptic literature.[60]

text: Comparison with the synoptics[edit]

text: The Gospel of John is significantly different from the synoptic gospels, with major variations in material, theological emphasis, chronology, and literary style.[61] There are also some discrepancies between John and the synoptics, some amounting to contradictions.[61]

text: Material[edit]

text: John lacks scenes from the synoptics such as Jesus' baptism,[62] the calling of the Twelve, exorcisms, parables, the Transfiguration, and the Last Supper. Conversely, it includes scenes not found in the synoptics, including Jesus turning water into wine at the wedding at Cana, the resurrection of Lazarus, Jesus washing the feet of his disciples, and multiple visits to Jerusalem.[61]

text: In the fourth gospel, Jesus' mother Mary, while frequently mentioned, is never identified by name.[63][64] John does assert that Jesus was known as the "son of Joseph" in 6:42. For John, Jesus' town of origin is irrelevant, for he comes from beyond this world, from God the Father.[65]

text: While John makes no direct mention of Jesus' baptism,[62][61] he does quote John the Baptist's description of the descent of the Holy Spirit as a dove, as happens at Jesus' baptism in the synoptics. Major synoptic speeches of Jesus are absent, including the Sermon on the Mount and the Olivet Discourse,[66] and the exorcisms of demons are never mentioned as in the synoptics.[62][67] John never lists all of the Twelve Disciples and names at least one disciple, Nathanael, whose name is not found in the synoptics. Thomas is given a personality beyond a mere name, described as "Doubting Thomas".[68]

text: Theological emphasis[edit]

text: Jesus is identified with the Word ("Logos"), and the Word is identified with theos ("god" in Greek);[69] no such identification is made in the synoptics.[70] In Mark, Jesus urges his disciples to keep his divinity secret, but in John he is very open in discussing it, even referring to himself as "I AM", the title God gives himself in Exodus at his self-revelation to Moses. In the synoptics the chief theme is the Kingdom of God and the Kingdom of Heaven (the latter specifically in Matthew), while John's theme is Jesus as the source of eternal life and the Kingdom is only mentioned twice.[61][67] In contrast to the synoptic expectation of the Kingdom (using the term parousia, meaning "coming"), John presents a more individualistic, realized eschatology.[71][72][Notes 13]

text: Chronology[edit]

text: In the synoptics the ministry of Jesus takes a single year, but in John it takes three, as evidenced by references to three Passovers. Events are not all in the same order: the date of the crucifixion is different, as is the time of Jesus' anointing in Bethany, and the cleansing of the temple occurs in the beginning of Jesus' ministry rather than near its end.[61]

text: Literary style[edit]

text: In the synoptics, quotations from Jesus are usually in the form of short, pithy sayings; in John, longer quotations are often given. The vocabulary is also different, and filled with theological import: in John, Jesus does not work "miracles" (Greek: δῠνάμεις, translit. dynámeis, sing. δύνᾰμῐς, dýnamis), but "signs" (Greek: σημεῖᾰ, translit. sēmeia, sing. σημεῖον, sēmeion) which unveil his divine identity.[61] Most scholars consider John not to contain any parables.[74] Rather it contains metaphorical stories or allegories, such as those of the Good Shepherd and of the True Vine, in which each individual element corresponds to a specific person, group, or thing. Some scholars, however, find some such parables as the short story of the childbearing woman (16:21) or the dying grain (12:24).[Notes 14]

text: Discrepancies[edit]

text: According to the synoptics, the arrest of Jesus was a reaction to the cleansing of the temple, while according to John it was triggered by the raising of Lazarus.[61] The Pharisees, portrayed as more uniformly legalistic and opposed to Jesus in the synoptic gospels, are instead portrayed as sharply divided; they debate frequently in John's accounts. Some, such as Nicodemus, even go so far as to be at least partially sympathetic to Jesus. This is believed to be a more accurate historical depiction of the Pharisees, who made debate one of the tenets of their system of belief.[75]

text: Representations[edit]

text: The gospel has been depicted in live narrations and dramatized in productions, skits, plays, and Passion Plays, as well as in film. The most recent such portrayal is the 2014 film 'The Gospel of John', directed by David Batty and narrated by David Harewood and Brian Cox, with Selva Rasalingam as Jesus. The 2003 film The Gospel of John, was directed by Philip Saville, narrated by Christopher Plummer, with Henry Ian Cusick as Jesus.

text: Parts of the gospel have been set to music. One such setting is Steve Warner's power anthem "Come and See", written for the 20th anniversary of the Alliance for Catholic Education and including lyrical fragments taken from the Book of Signs. Additionally, some composers have made settings of the Passion as portrayed in the gospel, most notably the one composed by Johann Sebastian Bach, although some verses are borrowed from Matthew.[76]