document_title: Soul in the Bible

question_text: where is the soul mentioned in the bible

text: Soul in the Bible

text: Historical developments[edit]

text: The traditional concept of an immaterial and immortal soul distinct from the body was not found in Judaism before the Babylonian exile,[1] but developed as a result of interaction with Persian and Hellenistic philosophies.[2] Accordingly, the Hebrew word נֶ֫פֶשׁ, nephesh, although translated as "soul" in some older English Bibles, actually has a meaning closer to "living being". Nephesh was rendered in the Septuagint as ψυχή (psūchê), the Greek word for soul. The New Testament also uses the word ψυχή, but with the Hebrew meaning and not the Greek.[5]

text: Relation to Greek "psyche"[edit]

text: The only Hebrew word traditionally translated "soul" (nephesh) in English language Bibles refers to a living, breathing conscious body, rather than to an immortal soul.[6] In the New Testament, the Greek word traditionally translated "soul" (ψυχή) "psyche", has substantially the same meaning as the Hebrew, without reference to an immortal soul. In the Greek Septuagent psyche is used to translate each instance of nephesh.[7]

text:
showNumber of times Nephesh and Psūchê are translated into certain English words.[8]

Translated as

Nephesh

Psūchê

NIV

KJV

NIV

KJV

Soul

110

475

25

58

Life

165

117

37

40

Person

25

29

Spirit

5

Mind

3

15

3

3

Heart

21

15

4

1

Yourselves

19

6

Himself

18

8

Any

11

3

Creature

10

9

Themselves

10

3

Number of miscellaneous words & phrasesappearing >10 to 1 times

301

53

25

1

Not Translated

47

0

8

2

TOTALS

754

753

102

105

text:
showNumber of times Hebrew  and Greek words  are translated into certain English words.[8]

Translated as:

ruah

neshama

leb

Kilyah

’ob

elohim

pneuma

autos

sympsych

NIV

KJV

NIV

KJV

NIV

KJV

NIV

KJV

NIV

KJV

NIV

KJV

NIV

KJV

NIV

KJV

NIV

KJV

Spirit

182

232

2

2

1

1

1

1

325

317

1

1

Spirits (angels, evil spirits)

4

16

34

42

Soul

1

Breath

31

27

18

17

3

Wind

94

92

2

Mind

6

5

28

12

4

1

Heart

4

384

517

6

1

Number of miscellaneous words & phrasesappearing >4 to 1 times

69

22

22

4

187

64

20

31

15

17

2601God

2606

13

21

5592pronouns

5785

text: Genesis 2:7[edit]

text: According to Genesis 2:7 God did not make a body and put a soul into it like a letter into an envelope of dust; rather he formed man's body from the dust, then, by breathing divine breath into it, he made the body of dust live, i.e. the dust did not embody a soul, but it became a soul—a whole creature.[9]

text: Rabbinic understanding of Genesis 2:7 as found in the Targum[edit]

text: This section relies too much on references to primary sources. Please improve this section by adding secondary or tertiary sources. (October 2012) (Learn how and when to remove this template message)

text: And the Lord God created man in two formations; and took dust from the place of the house of the sanctuary, and from the four winds of the world, and mixed from all the waters of the world, and created him red, black, and white; and breathed into his nostrils the inspiration of life, and there was in the body of Adam the inspiration of a speaking spirit, unto the illumination of the eyes and the hearing of the ears.–Targum Pseudo-Jonathan[10]

text: And the Lord God created Adam from dust of the ground, and breathed upon his face the breath of lives, and it became in Adam a Discoursing Spirit.–Targum Onkelos[11]

text: Man as nephesh[edit]

text: The LORD God formed man of the dust of the ground, and breathed into his nostrils the breath[neshemah] of life; and man became a living[chay] soul.[nephesh] (Genesis 2:7 with notes added)[citation needed]

text: Here and “all through Scripture” a “living soul” denotes a “living person”.[12] This is because, as Brevard Childs writes, in the biblical view, a person “does not have a soul, but is a soul”. [13]

text: Animals as nephesh[edit]

text: And out of the ground the LORD God formed every beast of the field, and every fowl of the air; and brought them unto Adam to see what he would call them: and whatsoever Adam called every living[chay] creature,[nephesh] that was the name thereof.

text: The definition of soul [psūchê] in the New Testament is based on the definition found in the Old Testament.  "And so it is written, The first man Adam was made a living soul;[psūchê] the last Adam was made a quickening spirit." (1 Corinthians 15:45)[citation needed]

text: New Testament[edit]

text: The New Testament counterpart to the Old Testament word for soul, nephesh, is psyche. The two words carry a similar range of meanings.[citation needed] Both can designate the person or the person’s life as a whole.[14] For all uses and meanings of psyche/ψυχἠ, see Joseph Henry Thayer, A Greek-English Lexicon of the New Testament.[15]

text: Death of the soul[edit]

text: According to some writers, nephesh and psūchê are not naturally immortal.[2][16][17][18][19] They die[20][21] and are uncomprehending[22] during the time between death and Judgment Day resurrection,[23][24][25][26][27] also known as the intermediate state.

text: John Goldingay writes, "The life of a human being came more directly from God, and it is also evident that when someone dies, the breath (rûaḥ, e.g., Ps 104:29) or the life (nepeš, e.g., Gen 35:18) disappears and returns to the God who is rûaḥ."[28]

text: Immortality[edit]

text: The concept of an immaterial soul separate from and surviving the body is common today but according to modern scholars, it was not found in ancient Hebrew beliefs.[1]  The word nephesh never means an immortal soul[29] or an incorporeal part of the human being[30] that can survive death of the body as the spirit of dead,[31]

text: Traditional Christianity[edit]

text: In Patristic thought, towards the end of the 2nd century, psūchê had begun to be understood in a more Greek than a Hebrew way, contrasted with the body. By the 3rd century, with the influence of Origen, the traditions of the inherent immortality of the soul and its divine nature were established.[32] As the new Encyclopædia Britannica points out: “The early Christian philosophers adopted the Greek concept of the soul’s immortality and thought of the soul as being created by God and infused into the body at conception.”[33] Inherent immortality of the soul was accepted among western and eastern theologians throughout the Middle Ages, and after the Reformation, as evidenced by the Westminster Confession.[34][citation needed]

text: Modern scholarship[edit]

text:
The modern scholarly consensus holds that the canonical teaching of the Old Testament made no reference to an immortal soul independent of the body.[35][36][37][38]
A wide range of scholarly reference works consistently represent this view.[39][40][41][42][43]

text:
Many modern theologians reject the view that the Bible teaches the doctrine of the immortal soul,[44][45][46][47][48][49][50][51][52]
and Hebblethwaite observes the doctrine is "not popular amongst Christian theologians or among Christian philosophers today".[53]

text: Notes[edit]

text:
^ Jump up to: a b c Tabor, James, What the Bible says about Death, Afterlife, and the Future, , access date: December 14, 2013. "The ancient Hebrews had no idea of an immortal soul living a full and vital life beyond death, nor of any resurrection or return from death. Human beings, like the beasts of the field, are made of "dust of the earth," and at death they return to that dust (Gen. 2:7; 3:19). The Hebrew word nephesh, traditionally translated "living soul" but more properly understood as "living creature," is the same word used for all breathing creatures and refers to nothing immortal.

^ Jump up to: a b c Thomson (2008). Bodies of thought: science, religion, and the soul in the early Enlightenment. p. 42. For mortalists the Bible did not teach the existence of a separate immaterial or immortal soul and the word 'soul' simply meant 'life'; the doctrine of a separate soul was said to be a Platonic importation.

Jump up ^ Exegetical Dictionary of the New Testament

Jump up ^ Steiner,, Richard C. (2015). Disembodied Souls: The Nefesh in Israel and Kindred Spirits in the Ancient Near East, with an Appendix on the Katumuwa Inscription. Atlanta: SBL Press.

Jump up ^ Exegetical Dictionary of the New Testament

Jump up ^ "Even as we are conscious of the broad and very common biblical usage of the term "soul," we must be clear that scripture does not present even a rudimentarily developed theology of the soul. The creation narrative is clear that all life originates with God. Yet the Hebrew scripture offers no specific understanding of the origin of individual souls, of when and how they become attached to specific bodies, or of their potential existence, apart from the body, after death. The reason for this is that, as we noted at the beginning, the Hebrew Bible does not present a theory of the soul developed much beyond the simple concept of a force associated with respiration, hence, a life-force.", Avery-Peck, "Soul", in Neusner, et al. (eds.), "The Encyclopedia of Judaism", p. 1343 (2000)

Jump up ^ Neyrey (1985). "Soul".  In Achtemeier; Harper; Row. Harper’s Bible Dictionary (1st ed.). pp. 982–983. In the nt, ‘soul’ retains its basic Hebrew field of meaning. Soul refers to one’s life: Herod sought Jesus’ soul (Matt. 2:20); one might save a soul or take it (Mark 3:4). Death occurs when God ‘requires your soul’ (Luke 12:20). ‘Soul’ may refer to the whole person, the self: ‘three thousand souls’ were converted in Acts 2:41 (see Acts 3:23). Although the Greek idea of an immortal soul different in kind from the mortal body is not evident, ‘soul’ denotes the existence of a person after death (see Luke 9:25; 12:4; 21:19); yet Greek influence may be found in 1 Peter’s remark about ‘the salvation of souls’ (1:9). A moderate dualism exists in the contrast of spirit with body and even soul, where ‘soul’ means life that is not yet caught up in grace. See also Flesh and Spirit; Human Being.

^ Jump up to: a b Numbers come from Strong’s Exhaustive Concordance and Zondervan’s Exhaustive NIV Concordance.

Jump up ^ Berry, Wendell (1997). "Christianity and the Survival of Creation".  In Wolfe, Gregory. The New Religious Humanists. The Free press. p. 253. The crucial test is probably Genesis 2:7, which gives the process by which Adam was created: 'The Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life: and man became a living soul.'  My mind, like most people’s, has been deeply influenced by dualism, and I can see how dualistic minds deal with this verse.  They conclude that the formula for man-making is man equals body plus soul.   But that conclusion cannot be derived, except by violence, from Genesis 2:7, which is not dualistic.  The formula given in Genesis 2:7 is not man equals body plus soul; the formula there is soul equals dust plus breath.  According to this verse, God did not make a body and put a soul into it, like a letter into an envelope.  He formed man of dust; then, by breathing His breath into it, He made the dust live.  The dust, formed as man and made to live, did not embody a soul, it became a soul-that is, a whole creature.  Humanity is thus presented to us, in Adam, not as a creature of two discrete parts temporarily glued together but as a single mystery.

Jump up ^ Targum Pseudo-Jonathan

Jump up ^ Targum of Onkelos

Jump up ^ James Hastings,  A Dictionary of the Bible: Vol IV: Part I: Pleroma-Shimon (Scribner's sons, 1902), s. v. “Psychology,” 166-167.

Jump up ^ Brevard S. Childs, Old Testament Theology in a Canonical Context (Fortress, 1985), 199.

Jump up ^ Walter A. Elwell, ed, Baker's Evangelical Dictionary of Biblical Theology (Baker Books, 1966), s. v. “Soul”.

Jump up ^  http://www.blueletterbible.org/lang/lexicon/lexicon.cfm?strongs=G5590

Jump up ^ Garber; Ayers (2003). The Cambridge history of seventeenth-century philosophy. I. p. 383. But among philosophers they were perhaps equally notorious for their commitment to the mortalist heresy; this is the doctrine which denies the existence of a naturally immortal soul.

Jump up ^ Eccleshall; Kenney (1995). Western political thought: a bibliographical guide to post-war research. p. 80. mortalism, the denial that the soul is an incorporeal substance that outlives the body

Jump up ^ Kries (1997). Piety and humanity: essays on religion and early modern political philosophy. p. 97. In Leviathan, soul and body are one; there are no "separated essenses [sic]"; death means complete death - the soul, merely another word for life, or breath, ceases at the death of the body. This view of the soul is known as Christian mortalism - a heterodox view held, indeed, by some sincere believers and not unique to Hobbes.

Jump up ^ Brandon (2007). The coherence of Hobbes's Leviathan: civil and religious authority combined. p. 65. Mortalism, the idea that the soul is not immortal by nature

Jump up ^ See Ezekiel 18:4, 20, "The soul that sins it shall die."

Jump up ^ see "Matthew 10:28 and dualism | Is the soul Immortal ?", Jefferson Vann.

Jump up ^ "For the living know that they will die, but the dead know nothing; they have no further reward, and even their memory is gone. Their love, their hate and their jealousy have long since vanished; never again will they have a part in anything that happens under the sun." Ecc 9:5-6

Jump up ^ Hick (1994). Death and eternal life. p. 211. christian mortalism - the view that the soul either sleeps until the Day of Judgment, or is annihilated and re-created

Jump up ^ Horvath (1993). Eternity and eternal life: speculative theology and science in discourse. p. 108. Thus the so-called Ganztodtheorie, or mortalism, states that with death the human person totally ceases to be.

Jump up ^ Pocock (2003). The Machiavellian moment: Florentine political thought and the Atlantic Republic Tradition. p. 35. doctrindes of mortalism or psychopannychism, which asserted that the being or the experience of the soul were suspended during the remainder of secular time

Jump up ^ Fudge; Peterson (2000). Two views of hell: a biblical & theological dialogue. p. 173. Theologian Edward Fudge defines mortalism as "the belief that according to divine revelation the soul does not exist as an independent substance after the death of the body."

Jump up ^ Almond (1994). Heaven and Hell in Enlightenment England. p. 38. mortalist views - particularly of the sort which affirmed that the soul slept or died - were widespread in the Reformation period. George Williams has shown how prevalent mortalism was among the Reformation radicals.

Jump up ^ Goldingay, "Old Testament Theology", volume 2, p. 640 (2006)

Jump up ^ Baker's Evangelical Dictionary of Biblical Theology.

Jump up ^ Dictionary of Biblical Theology, Father Xavier Leon Dufour, 1985.

Jump up ^ New International Dictionary.

Jump up ^ The early Hebrews apparently had a concept of the soul but did not separate it from the body, although later Jewish writers developed the idea of the soul further. Old Testament references to the soul are related to the concept of breath and establish no distinction between the ethereal soul and the corporeal body. Christian concepts of a body-soul dichotomy originated with the ancient Greeks and were introduced into Christian theology at an early date by St. Gregory of Nyssa and by St. Augustine.—Britannica, 2004

Jump up ^ The New Encyclopædia Britannica (1988), Volume 11, page 25

Jump up ^ "Questioning the Immortality of the Soul In the Westminster Confession CH 32 « Religible". Religible. 2017-04-05. Retrieved 2017-04-05.

Jump up ^
"Twentieth century biblical scholarship largely agrees that the ancient Jews had little explicit notion of a personal afterlife until very late in the Old Testament period. Immortality of the soul was a typically Greek philosophical notion quite foreign to the thought of ancient Semitic peoples. Only the latest stratum of the Old Testament asserts even the resurrection of the body, a view more congenial to Semites." - Donelley, "Calvinism and Scholasticism in Vermigli's doctrine of man and grace", p. 99 (1976)

Jump up ^
"Modern scholarship has underscored the fact that Hebrew and Greek concepts of soul were not synonymous. While the Hebrew thought world distinguished soul from body (as material basis of life), there was no question of two separate, independent entities. A person did not have a body but was an animated body, a unit of life manifesting itself in fleshly form—a psychophysical organism (Buttrick, 1962). Although Greek concepts of the soul varied widely according to the particular era and philosophical school, Greek thought often presented a view of the soul as a separate entity from body. Until recent decades Christian theology of the soul has been more reflective of Greek (compartmentalized) than Hebrew (unitive) ideas.", Moon, "Soul", in Benner & Hill (eds.), "Baker encyclopedia of psychology & counseling, p. 1148 (2nd ed. 1999)

Jump up ^
"A broad consensus emerged among biblical and theological scholars that soul-body dualism is a Platonic, Hellenistic idea that is not found anywhere in the Bible. The Bible, from cover to cover, promotes what they call the "Hebrew concept of the whole person." G. C. Berkouwer writes that the biblical view is always holistic, that in the Bible the soul is never ascribed any special religious significance. Werner Jaeger writes that soul-body dualism is a bizarre idea that has been read into the Bible by misguided church fathers such as Augustine. Rudolf Bultmann writes that Paul uses the word soma (body) to refer to the whole person, the self, so that there is not a soul and body, but rather the body is the whole thing. This interpretation of Pauline anthropology has been a theme in much subsequent Pauline scholarship.", McMinn & Phillips, "Care for the soul: exploring the intersection of psychology & theology", pp. 107-108 (2001).

Jump up ^
"The general consensus is that the Old Testament rejected any natural or innate immortality.", McNamara, "Beauty and the Priest: Finding God in the New Age", p. 64 (1997).

Jump up ^
"Indeed, the salvation of the 'immortal soul' has sometimes been a commonplace in preaching, but it is fundamentally unbiblical. Biblical anthropology is not dualistic but monistic: human being consists in the integrated wholeness of body and soul, and the Bible never contemplates the disembodied existence of the soul in bliss.", Myers (ed.), "The Eerdmans Bible Dictionary", p. 518 (1987).

Jump up ^
"There is no suggestion in the OT of the transmigration of the soul as an immaterial, immortal entity. Man is a unity of body and soul—terms that describe not so much two separate entities in a person as much as one person from different standpoints. Hence, in the description of man's creation in Genesis 2:7, the phrase 'a living soul' (kjv) is better translated as 'a living being.'", Elwell & Comfort (eds.), "Tyndale Bible dictionary", p. 1216 (2001)

Jump up ^
"Barr is surely right to stress that the Genesis story as it now stands indicates that humans were not created immortal, but had (and lost) the chance to gain unending life.’, Wright, ‘The Resurrection of the Son of God’, p. 92 (2003); Wright himself actually interprets some passages of Scripture as indicating alternative beliefs, "The Bible offers a spectrum of belief about life after death", Wright, "The Resurrection of the Son of God", p. 129 (2003)

Jump up ^
"In contrast to the two enigmatic references to Enoch and Elijah, there are ample references to the fact that death is the ultimate destiny for all human beings, that God has no contact with or power over the dead, and that the dead do not have any relationship with God (see, inter alia, Ps. 6:6, 30:9–10, 39:13–14, 49:6–13, 115:16–18, 146:2–4). If there is a conceivable setting for the introduction of a doctrine of the afterlife, it would be in Job, since Job, although righteous, is harmed by God in the present life. But Job 10:20–22 and 14:1–10 affirm the opposite.", Gillman, "Death and Afterlife, Judaic Doctrines Of", in Neusner, "The Encyclopedia of Judaism", volume 1, p. 176 (2000)

Jump up ^
"'Who knows whether the breath of human beings rises up and the breath of an animal sinks down to the earth?' (Eccles 3:21). In Qohelet's day there were perhaps people who were speculating that human beings would enjoy a positive afterlife, as animals would not. Qohelet points out that there is no evidence for this.", Goldingay, "Old Testament Theology", volume 2, p. 644 (2006)"The life of a human being came more directly from God, and it is also evident that when someone dies, the breath (rûaḥ, e.g., Ps 104:29) or the life (nepeš, e.g., Gen 35:18) disappears and returns to the God who is rûaḥ. And whereas the living may hope that the absence of God may give way again to God’s presence, the dead are forever cut off from God’s presence.241 Death means an end to fellowship with God and to fellowship with other people. It means an end to the activity of God and the activity of other people. Even more obviously, it means an end to my own activity. It means an end to awareness.", ibid., p. 640

Jump up ^
"But the Jew did not believe that human beings consist of an immortal soul entombed for a while in a mortal body.", Caird & Hurst, "New Testament Theology", p. 267 (1994).

Jump up ^
"While the idea of an immortal soul is an established belief for most Christians, it cannot be supported by Biblical texts.", Ford & Muers, "The modern theologians: an introduction to Christian theology since 1918", p. 693 (2005).

Jump up ^
"Consequently Buddhist and biblical views of the self agree that there exists no immortal soul that remains self-identically permanent through time.", Ford & Muers, "The modern theologians: an introduction to Christian theology since 1918", p. 693 (2005).

Jump up ^
"Berkouwer has a long chapter on the meaning of the soul called "The Whole Man." Here he denounces the theory of a "substantial dichotomy" between an immortal soul and a mortal body.", Moody, "The Word of Truth: A Summary of Christian Doctrine Based on Biblical Revelation", p. 182 (1990).

Jump up ^
"Berkouwer's critique of belief in the natural immortality of the soul is as significant as it is Scriptural. At times he argues that "creedal caution" is better than dogmatic theology, but his main thrust is against the theory of belief in an immortal soul independent of God. Only God is by nature immortal, and man's immortality is a gift received in dependence upon the immortal God.", Moody, "The Word of Truth: A Summary of Christian Doctrine Based on Biblical Revelation", p. 182 (1990).

Jump up ^
"Fudge admits that belief in the immortality of the soul is the main current in church history. He, however, favors another view: 'Crisscrossing all of this flows the stream of Christian mortalism. . . . This understanding appears as the sparkling water of pristine Christianity.' He defines mortalism as 'the belief that according to divine revelation the soul does not exist as an independent substance after the death of the body.'", Fudge & Peterson, "Two views of hell: a biblical & theological dialogue", p. 173 (2000).

Jump up ^
"Theodore R. Clark also taught it. In his view, the whole person is mortal and subject to final and total destruction.", Richards, "Winds of doctrines: the origin and development of Southern Baptist theology", p. 207 (1991).

Jump up ^
"It is generally accepted that in biblical thought there is no separation of body and soul and, consequently, the resurrection of the body is central. The idea of an immortal soul is not a Hebrew concept but comes from Platonic philosophy. It is, therefore, considered a severe distortion of the NT to read this foreign idea into its teaching.", Vogels, "Review of "The Garden of Eden and the Hope of Immortality", by James Barr", Critical Review of Books in Religion, volume 7, p. 80 (1994).

Jump up ^
"Several Evangelical theologians suggest that the concept of man possessing an 'immortal soul' is not the teaching of the Word of God. Clark Pinnock argues that its source is Plato (or Greek philosophy in general), and not the Bible.",  Dixon, "What Is Man?", Emmaus Journal (9.2.168), 2000.

Jump up ^
"That the idea of the soul's immortality as  disembodied state beyond death is not popular amongst Christian theologians or among Christian philosophers today has already been acknowledged.", Hebblethwaite, "Philosophical theology and Christian doctrine", p. 113 (2005).

tag: ol


document_title: War for the Planet of the Apes

question_text: where did they shoot war for the planet of the apes

root

text: War for the Planet of the Apes

text: Plot[edit]

text: Two years after the U.S. military was called to fight off an increasingly intelligent and dangerous tribe of apes, starting a devastating war between the species, the apes' clan, led by the chimpanzee Caesar, are attacked in the woods by a rogue paramilitary faction known as Alpha-Omega, led by a mysterious Colonel. Alpha-Omega has in its service apes (called "donkeys") that had previously followed Koba, a human-hating bonobo who led a failed coup against Caesar and started the war after leading a vengeful attack against human survivors in San Francisco.

tag: p

text: During Alpha-Omega's attack, the human soldiers are met by heavy ape resistance. Four soldiers and a "donkey" gorilla named Red are captured by the apes. Caesar arrives and releases the human soldiers, telling them to deliver a message to the Colonel - that he killed Koba for starting the war and that he desires peace between the humans and apes. Caesar then orders that Red is to be imprisoned but Red escapes, injuring albino gorilla Winter.

text: Soon after, Caesar's son, Blue Eyes, and his lieutenant Rocket return from a journey to find a safe haven for the apes. They report that they have found a place across the desert that is perfect for the clan. Winter, still frightened from the soldiers' attack, wants to leave immediately, but Caesar does not think they are prepared to leave so soon. That night, a group of Alpha-Omega soldiers, led by the Colonel, infiltrates the apes' home behind a waterfall. The apes discover their presence and kill them all except the Colonel, whom Caesar encounters preparing to escape. Discovering that the Colonel has killed his wife Cornelia along with Blue Eyes, an enraged Caesar lunges at the Colonel but fails to prevent him from escaping out of the waterfall. Upon discovering that Winter has disappeared, Luca, a gorilla and Caesar's secondary lieutenant, believes that he has betrayed them out of cowardice.

text: Leaving his younger son Cornelius in the care of Blue Eyes' wife Lake, Caesar departs to exact revenge on the Colonel for the deaths of his wife and oldest son. He is accompanied by Maurice, an orangutan and Caesar's adviser, Luca, and Rocket. The other apes head for the desert. During their journey, the apes enter an abandoned village, encounter a soldier, and kill him in self-defence. Caesar, Maurice, Luca, and Rocket search the dead soldier's home. Maurice discovers a girl who the soldier was looking after. She is apparently unable to speak. Maurice befriends and adopts the girl, giving her a small rag doll.

text: Caesar's party eventually sneak inside an Alpha-Omega camp on a beach and encounter Winter, who has volunteered to become a "donkey" for the soldiers in return for sparing his life. He tells Caesar's group that the Colonel has departed for a location called the "border", where soldiers further north will meet them. Winter tries to call out to the Alpha-Omega soldiers to save him, and Caesar and the others restrain him from making noise. In the struggle, Caesar accidentally smothers and kills Winter. Caesar begins to worry that he is becoming like Koba by killing his fellow apes and seeking revenge.

text: While following the soldiers to the border, the group discover some soldiers who have been shot and left for dead. Their examination of a soldier who survived reveals that he, like the girl, cannot speak. At the soldier's urging, Caesar kills him. Later, they encounter Bad Ape, a reclusive chimpanzee. Bad Ape reveals that the human soldiers are encamped at the border and hesitantly agrees to lead them there.

text: When the group arrives at the border, they see hundreds of apes held captive inside a former quarantine facility. While getting a closer look, Luca is killed protecting Caesar from an Alpha-Omega patrol, angering Caesar and causing him to proceed alone. Caesar discovers that the captured apes belong to his clan, and are being forced to build a wall with no food or water. After Caesar is captured by Red, the Colonel reveals to Caesar that the Simian Flu virus has mutated and now causes humans who survived the original strain to become mute, devolving to a primitive state. Caesar deduces that the Colonel is barricading the facility to fend off remnants of the U.S military from the north who are coming to execute him because he favors massacring any infected humans, including his own son, to stop the spread of the virus. Caesar is commended by the Colonel for his intelligence, and the Colonel explains that he is fighting a "holy war" for humanity's survival.

text: While Caesar is tortured with starvation, the mute girl, whom Maurice names Nova, sneaks into the facility to give Caesar food, water, and her rag doll (originally given to her by Maurice). To prevent Nova from being discovered, Rocket allows himself to be captured as a diversion. The next day, the Colonel comes to see if Caesar is still alive, and confiscates Nova's doll upon discovering it. Together, Caesar and Rocket are able to work out a means of escape via an underground tunnel that leads out of the facility. Maurice and Bad Ape use the tunnel to rescue the apes, and Caesar orders the others to escape while he goes to confront the Colonel as the facility comes under attack by the northern army. Caesar reaches the Colonel and prepares to kill him, but discovers that Nova's doll has infected him with the mutated virus, rendering him unable to speak. Caesar spares the Colonel and watches as he uses his pistol to commit suicide.

text: During the battle between Alpha-Omega and the northern military, the escaping apes come under fire from Alpha-Omega. Red watches the apes struggle to escape and being picked off by the humans, and seems to be disturbed by watching his own kind suffer such a fate. Caesar attempts to attack the Alpha-Omega forces from behind, but is shot with a crossbow by Preacher, one of the Alpha-Omega soldiers he had previously set free. In an act of redemption, Red saves Caesar's life by killing Preacher with a grenade launcher, and gets shot by an Alpha-Omega superior as a result. In the chaos, Caesar blows up a large fuel tank, causing a cascade of explosions which destroys the Alpha-Omega facility, allowing the northern army to win the battle. However, the army is subsequently devastated by an avalanche, which Caesar and the other apes, carrying Nova, survive by climbing nearby trees.

text: The remaining apes depart the facility and cross the desert to find an oasis. While the other apes joyously celebrate their new home, Maurice discovers Caesar's wound. Maurice then speaks, telling the dying Caesar that Cornelius will know who his father was, what he stood for and what he did to protect the apes. Caesar then slowly and silently succumbs to his wounds, dying peacefully while Maurice mourns his passing as the other apes look on.

text: Cast[edit]

text: Apes[edit]

text:
Andy Serkis as Caesar, an intelligent common chimpanzee who is leader to a tribe of genetically enhanced apes.[7]
Steve Zahn as "Bad Ape", a common chimpanzee who lived in a zoo before the Simian Flu outbreak, and was a hermit before joining Caesar's group.[8][9]
Karin Konoval as Maurice, a Bornean orangutan who is Caesar's adviser.[7]
Terry Notary as Rocket, a common chimpanzee who is Caesar's brother-figure.[10]
Ty Olsson as Red, a Western lowland gorilla who was once a follower of Koba, now serving the Colonel to defeat Caesar. Olsson previously played Chief Hamill in Rise.[11]
Michael Adamthwaite as Luca, a Western lowland gorilla in Caesar's tribe.[12]
Toby Kebbell as Koba, a bonobo who had previously waged war against the humans in Dawn of the Planet of the Apes, now appears in Caesar's hallucinations.
Judy Greer as Cornelia, Caesar's wife.[7]
Sara Canning as Lake, a common chimpanzee in Caesar's tribe, who is also Blue Eyes' mate and later Cornelius's caretaker.[13]
Max Lloyd-Jones as Blue Eyes, Caesar and Cornelia's oldest son.[14]
Devyn Dalton as Cornelius, Caesar and Cornelia's youngest son, and Blue Eyes' younger brother. Dalton previously played Cornelia in Rise.
Aleks Paunovic as Winter, an albino Western lowland gorilla in Caesar's tribe who sided with the Colonel out of fear.[15]

tag: ul

text: Humans[edit]

text:
Woody Harrelson as The Colonel, the leader of the paramilitary organization Alpha-Omega, who is obsessed with wiping out Caesar and his tribe to preserve humans as the dominant species.[16][17]
Amiah Miller as Nova, a mute orphan whom Maurice befriends and cares for.[18][19]
Gabriel Chavarria as Preacher, a human soldier working under the Colonel in Alpha-Omega.[20]

text: Production[edit]

text: Development[edit]

text: After seeing his cut of Dawn, 20th Century Fox and Chernin Entertainment signed Matt Reeves to return as director for a third installment of the reboot series. In January 2014, the studio announced the third film, with Reeves returning to direct and co-write along with Bomback, and Peter Chernin, Rick Jaffa and Amanda Silver serving as producers.[21][22] During an interview in mid-November 2014 with MTV, Andy Serkis said they did not know the next film's setting. "...It could be five years after the event. It could be the night after the events of where we left 'Dawn.'"[23] In May 2015, the title was first given as War of the Planet of the Apes.[24] By October 2015, it had been retitled as War for the Planet of the Apes.[8]

text: When director Reeves and screenwriter Bomback came on board to helm Dawn, the film already had a release date, which led to an accelerated production schedule. However, with the third installment, Fox wanted to give the duo plenty of time to write and make the film. Taking advantage of this, the two bonded with each other more than before.[25]

text: In interviews for Dawn, Reeves talked about the inevitable war Caesar would have with the humans: "As this story continues, we know that war is not avoided by the end of Dawn. That is going to take us into the world of what he is grappling with. Where he is going to be thrust into circumstances that he never, ever wanted to deal with, and was hoping he could avoid. And now he is right in the middle of it. The things that happen in that story test him in huge ways, in the ways in which his relationship with Koba haunts him deeply. It’s going to be an epic story. I think you’ve probably read that I sort of described it where in the first film was very much about his rise from humble beginnings to being a revolutionary. The second movie was about having to rise to the challenge of being a great leader in the most difficult of times. This is going to be the story that is going to cement his status as a seminal figure in ape history, and sort of leads to an almost biblical status. He is going to become like a mythic ape figure, like Moses."[26]

text: Toby Kebbell, who portrayed Koba in Dawn, had expressed interest in reprising his role or performing as other characters.[27] Plans to include Koba in a larger role in the film were abandoned early, with Bomback saying, "If you stayed until the very end of Dawn of the Planet of the Apes, you hear Koba’s breathing. We did that to give us a tiny crack of a possibility that we could revive Koba if we wanted to. Very early on in spitballing, we realized there was nothing more to do with Koba – certainly nothing that would exceed what he had done in the last story. But we knew we wanted to keep him alive as an idea. In playing out the reality of what happened at the end of the last film, Caesar would be traumatized by having to kill his brother. That would have resonance, and we wanted to make sure that didn’t get lost. So the answer was that we could go inside Caesar’s mind at this point and revisit Koba that way."[28]

text: Casting[edit]

text: In August 2015, Deadline reported that Gabriel Chavarria had been cast as one of the humans in the film.[29] In September 2015, The Hollywood Reporter announced that Woody Harrelson had been cast as the film's antagonist, and that Chavarria's role was supporting.[16] In October 2015, TheWrap reported that Steve Zahn was cast as a new ape in the film.[8] It was also announced that actress Amiah Miller was cast as one of the film's humans, with Judy Greer and Karin Konoval reprising their roles as Cornelia and Maurice,[7][18] while Aleks Paunovic and Sara Canning were cast as new apes.[15][13]

text: Filming[edit]

text: Principal photography on the film began on October 14, 2015 in the Lower Mainland in Vancouver, under the working title Hidden Fortress.[30][31] Filming was expected to take place there until early March 2016.[32] Parts of the film were expected to shoot for up to five days in the Kananaskis in late January and early February.[33] In March, Serkis confirmed that he had finished shooting his portions.[34]

text: Visual effects[edit]

text: As with Rise and Dawn, the visual effects for War were created by Weta Digital; the apes were created with a mixture of motion-capture and CGI key-frame animation, as they were performed in motion-capture technology and animated in CGI.

text: Influences[edit]

text: At New York Comic-Con 2016, Reeves explained that he and Bomback were influenced by many films before writing. He said, "One of the first things that Mark and I did because we had just finished Dawn was that we decided to watch a million movies. We decided to do what people fantasize what Hollywood screenwriters get to do but no one actually does. We got Fox to give us a theater and we watched movie after movie. We watched every Planet of the Apes movie, war movies, westerns, Empire Strikes Back... We just thought, 'We have to pretend we have all the time in the world,' even though we had limited time. We got really inspired."[35]

text: Additionally, during production, Reeves and Bomback sought broader inspirations from films like Bridge on the River Kwai and The Great Escape. Feeling that there was a need to imbue Biblical themes and elements, they also watched Biblical epics like Ben-Hur and The Ten Commandments. The influences and inspirations were made evident in the relationship between Caesar and Woody Harrelson's Colonel, a military leader with pretensions toward godhood. Reeves has compared their relationship to the dynamic between Alec Guinness's British Commander and Sessue Hayakawa's prison camp Colonel in Bridge on the River Kwai. Another comparison is in Caesar's journey to find the Colonel, flanked by a posse of close friends – a situation Reeves explicitly tied to Clint Eastwood's war-weary soldier in The Outlaw Josey Wales.[25] Influences from the film Apocalypse Now, notably Harrelson's character and his Alpha-Omega faction being similar to Colonel Kurtz's renegade army, were also noted by several journalists.[36][37][38] Harrelson has also acknowledged the similarities and inspiration.[39]

text: Soundtrack[edit]

text:
War for the Planet of the Apes

Soundtrack album by Michael Giacchino

Released
July 7, 2017 (Digital)
July 21, 2017 (Physical)

Recorded
2017

Genre
Film score

Label
Sony Masterworks

Michael Giacchino film scores chronology

Spider-Man: Homecoming
(2017)Spider-Man: Homecoming2017
War for the Planet of the Apes
(2017)
Coco
(2017)Coco2017

tag: table

text: On October 17, 2015, it was confirmed that Michael Giacchino, the composer and writer of the soundtrack for Dawn, would return to compose War's score.[40] The soundtrack was digitally released to iTunes and Amazon on July 7, 2017,[41] and in its physical form by Sony Masterworks on July 21, 2017.[42]

text: Track listing[edit]

text: All music composed by Michael Giacchino.

text:
No.
Title
Length

1.
"Apes’ Past is Prologue"
10:53

2.
"Assault of the Earth"
5:29

3.
"Exodus Wounds"
4:23

4.
"The Posse Polonaise"
1:39

5.
"The Bad Ape Bagatelle"
1:13

6.
"Don’t Luca Now"
3:53

7.
"Koba Dependent"
2:54

8.
"The Ecstasy of the Bold"
1:57

9.
"Apes Together Strong"
7:12

10.
"A Tide in the Affairs of Apes"
5:31

11.
"Planet of the Escapes"
2:42

12.
"The Hating Game"
2:04

13.
"A Man Named Suicide"
5:32

14.
"More Red Than Alive"
2:41

15.
"Migration"
2:03

16.
"Paradise Found"
5:35

17.
"End Credits"
9:30

Total length:
75:11

text: Release[edit]

text: The film was initially set for a July 29, 2016, release. However, in January 2015, Fox postponed the film's release date to about a year later on July 14, 2017.[43][5]

text: Marketing[edit]

text: Special behind-the-scenes footage for the film was aired on TV on November 22, 2015, as part of a contest announcement presented by director Matt Reeves and Andy Serkis.[44] The footage aired during The Walking Dead on AMC.[45][46] The announcement allowed winners to wear a performance-capture suit and appear in a scene as an ape.[47] The announcement was released on 20th Century Fox's official YouTube page later the same day.[48]

text: At a New York Comic Con special event on October 6, Reeves, Serkis and producer Dylan Clark debuted an exclusive look at the film.[49]

text: Serkis has also mentioned that the film would be accompanied by a video game, for which he performed motion capture.[50] Titled Planet of the Apes: Last Frontier, the game was released for the PlayStation 4, Xbox One and PC in fall 2017.[51]

text: Home media[edit]

text: War for the Planet of the Apes was released on Digital HD on October 10, 2017, and on Blu-ray and DVD on October 24, 2017 by 20th Century Fox Home Entertainment.[52]

text: Reception[edit]

text: Box office[edit]

text: War for the Planet of the Apes grossed $146.9 million in the United States and Canada and $343.8 million in other territories for a worldwide total of $490.7 million, against a production budget of $150 million.[4]

text: In North America, the film was projected to gross $50–60 million in its opening weekend,[53] however, given its acclaimed status and strong word-of-mouth, rival studios believed the film had the potential to debut as high as $70–80 million.[3][54][55] War was closely monitored by analysts while the summer was witnessing a decline in ticket sales, a situation that they blamed on franchise fatigue for an overabundance of sequels and reboots (such as Pirates of the Caribbean: Dead Men Tell No Tales, Transformers: The Last Knight and The Mummy). However, box office analysts noted that well-reviewed films have tended to perform in-line with estimates (Guardians of the Galaxy Vol. 2, Wonder Woman and Spider-Man: Homecoming).[56][57][58] The film grossed $5 million from Thursday night previews at 3,021 theaters, up 22% from the $4.1 million earned by its predecessor, and $22.1 million on its first day. It went on to debut to $56.3 million, topping the box office, albeit with a 22% drop from Dawn's $72.6 million debut.[59][60] In its second weekend, the film grossed $20.9 million (a drop of 62.9%, more than the 50.4% fall Dawn saw), finishing 4th at the box office.[61] In its third weekend, the film made $10.5 million (dropping another 49.9%), finishing 6th at the box office. It was lower than the third weeks of both Rise ($16.1 million) and Dawn ($16.8 million).[62]

text: Outside North America, War for the Planet of the Apes received a scattered release in a span of three months (July–September). The film began its release in about a third of the marketplace on July 14, albeit only in two major markets, and was projected to have an opening of $50–60 million, with the potential to go higher if smaller Asian markets over-perform, as they have for recent tent poles.[3] The film ended up having an international debut of $44.2 million, including $9.27 million in the United Kingdom.[63]

text: Critical response[edit]

text: War for the Planet of the Apes received praise for the cast's performances (particularly Serkis), Reeves's direction, visual effects, musical score, cinematography and its morally complex storyline.[64] On review aggregator site Rotten Tomatoes, the film has an approval rating of 93% based on 292 reviews, with a rating average of 8.1/10. The site's critical consensus reads, "War for the Planet of the Apes combines breathtaking special effects and a powerful, poignant narrative to conclude this rebooted trilogy on a powerful – and truly blockbuster – note."[65] On review aggregator Metacritic, which assigns a weighted average rating to reviews, the film has a score of 82 out of 100, based on 50 critics, indicating "universal acclaim".[66] Audiences polled by CinemaScore gave the film an average grade of "A–" on an A+ to F scale, the same score earned by its two immediate predecessors.[59]

text: Scott Collura of IGN awarded the film a score of 9.5 out of 10, saying: "War for the Planet of the Apes is an excellent closing act to this rebooted trilogy, but also one that does enough world-building that the series can potentially continue from here – and it’s a rare case where, after three movies, we’re left wanting more."[67] A.O. Scott of The New York Times said of the film, "“War for the Planet of the Apes,” directed by Matt Reeves, is the grimmest episode so far, and also the strongest, a superb example — rare in this era of sloppily constructed, commercially hedged cinematic universes — of clear thinking wedded to inventive technique in popular filmmaking," and lauded Andy Serkis's performance in the film, stating that "Andy Serkis’s performance as Caesar is one of the marvels of modern screen acting."[68]

text: Peter Travers of Rolling Stone gave the film 3.5 out of 4 stars, and said that Serkis performed "with a resonant power and depth of feeling that's nearly Shakespearean. Oscar, get busy: Serkis deserves the gold," and went on to say that "War for the Planet of the Apes – No. 9 in the simian cinema canon – is the best of the Apes films since the 1968 original."[69] Eric Kohn of Indiewire gave the film a B+ rating, and praised Matt Reeves's directing, saying "It’s a given that an expensive 21st century sci-fi movie with talking animals, exploding tanks, and jarring machine guns would look and sound great, but Reeves applies these effects with such a measured strategy that they’re always working in service of a greater narrative agenda." Kohn went on to applaud the visuals and musical score, stating that "The breathlessly paced montage of flying bullets and angry monkeys raining down on terrified men, aided by Michael Giacchino’s vibrant score, is a strong indicator of the next-level craftsmanship that distinguishes these movies from so many cacophonous Hollywood spectacles; not only is the action easy to follow, but you care for the motion-captured characters at the center of it, while the humans cower in fear."[70]

text: Accolades[edit]

text:
List of awards and nominations

Award
Date of ceremony
Category
Recipient(s) and nominee(s)
Result
Ref.

Golden Trailer Awards
June 6, 2017
Best Motion/Title Graphics
War for the Planet of the Apes: 20th Century Fox, Wild Card
Nominated
[71][72]

Best Summer 2017 Blockbuster TV Spot

Hollywood Film Awards
November 5, 2017
Hollywood Visual Effects Award
Dan Barrett, Dan Lemmon, Joe Letteri, and Erik Winquist
Won
[73][74]

Hollywood Post Alliance
November 16, 2017
Outstanding Visual Effects - Feature Film
Dan Barrett, Anders Langlands, Dan Lemmon, Joe Letteri, Luke Millar, Erik Winquist, and Weta Digital
Won
[75][76]

Teen Choice Awards
August 13, 2017
Choice Movie: Summer
20th Century Fox
Nominated

Washington D.C. Area Film Critics Association
December 8, 2017
Best Motion Capture Performance
Andy Serkis
Won
[77]

Best Motion Capture Performance
Steve Zahn
Nominated

San Francisco Film Critics Circle
December 10, 2017
Best Actor
Andy Serkis
Won
[78][79]

Best Original Score
Michael Giacchino
Nominated

San Diego Film Critics Society
December 11, 2017
Best Visual Effects
War for the Planet of the Apes
Won
[80]

Chicago Film Critics Association
December 12, 2017
Best Original Score
Michael Giacchino
Nominated
[81]

Seattle Film Critics Society
December 18, 2017
Best Original Score
Michael Giacchino
Nominated
[82][83]

Best Visual Effects
Joe Letteri, Dan Lemmon, Dan Barrett, and Joel Whist
Won

Utah Film Critics Association
Best Actor
Andy Serkis
Won
[84]

Los Angeles Online Film Critics Society
December 19, 2017
Best Animated / Visual Effect Performance
Andy Serkis
Won
[85][86][87]

Best Score
Michael Giacchino
Nominated

Best Action / War
War for the Planet of the Apes
Nominated

Best Blockbuster
Nominated

Best Visual Effects
Won

Phoenix Film Critics Society
Best Visual Effects
War for the Planet of the Apes
Won
[88]

North Carolina Film Critics Association
December 29, 2017
Best Special Effects
War for the Planet of the Apes
Won
[89]

Columbus Film Critics Association
January 4, 2018
Actor of the Year (for an exemplary body of work)
Woody Harrelson
Runner-up
[90]

Golden Tomato Awards
January 3, 2018
Best Sci-Fi/Fantasy Movie 2017
War for the Planet of the Apes
2nd Place
[91]

Houston Film Critics Society
January 6, 2018
Best Actor
Andy Serkis
Nominated
[92][93]

Best Original Score
Michael Giacchino

Best Visual Effects
War for the Planet of the Apes

Critics' Choice Movie Awards
January 11, 2018
Best Action Movie
War for the Planet of the Apes
Nominated
[94]

Best Visual Effects
Won

Georgia Film Critics Association
January 12, 2018
Best Actor
Andy Serkis
Nominated
[95]

Best Original Score
Michael Giacchino
Nominated

Screen Actors Guild Awards
January 21, 2018
Outstanding Performance by a Stunt Ensemble in a Motion Picture
War for the Planet of the Apes
Pending
[96][97]

Art Directors Guild
January 27, 2018
Excellence in Production Design for a Fantasy Film
James Chinlund
Pending
[98]

Annie Awards
February 3, 2018
Outstanding Achievement for Character Animation in a Live Action Production
Daniel Barrett, Sidney Kombo-Kintombo, Emile Ghorayeb, Luisma Lavin Peredo, and Alessandro Bonora
Pending
[99]

Satellite Awards
February 10, 2018
Best Film Editing
William Hoy
Pending
[100]

Best Original Score
Michael Giacchino

Best Sound
War for the Planet of the Apes

Best Visual Effects

Visual Effects Society Awards
February 13, 2018
Outstanding Visual Effects in a Photoreal Feature
Joe Letteri, Ryan Stafford, Daniel Barrett, Dan Lemmon, Joel Whist
Pending
[101]

Outstanding Animated Character in a Photoreal Feature
Eteuati Tema, Aidan Martin, Florian Fernandez, Mathias Larserud for "Bad Ape"

Dennis Yoo, Ludovic Chailloleau, Douglas McHale, Tim Forbes for "Caesar"

Outstanding Created Environment in a Photoreal Feature
Chris McLaughlin, Ryan Salcombe, Seungjin Woo, Francesco Dell'Anna for "Hidden Fortress"

Phillip Leonhardt, Paul Harris, Jeremy Fort, Thomas Lo for "Prison Camp"

Outstanding Effects Simulations in a Photoreal Feature
David Caeiro Cebrian, Johnathan Nixon, Chet Leavai, Gary Boyle

Outstanding Compositing in a Photoreal Feature
Christoph Salzmann, Robin Hollander, Ben Morgan, Ben Warner

British Academy Film Awards
February 18, 2018
Best Special Visual Effects
War for the Planet of the Apes - Nominees TBC
Pending
[6]

text: Possible fourth film[edit]

text: In October 2016, it was reported that a fourth Planet of the Apes film was being discussed.[102][103]


document_title: Coupé

question_text: shorter model of a car also called a coupe

text: Coupé

text: Etymology and pronunciation[edit]

text: The coupé name was derived from the French language verb couper, translating as cut.[2]

text: There are two common pronunciations in English:

text:
/kuːˈpeɪ/ koo-PAY, the anglicized version of the French spelling of coupé. The American company Chevrolet, in an effort to lend a touch of class to its two-door hardtops during the 1950s to early 1970s, marketed them with the "Sport Coupé" moniker, using the original French pronunciation.
/kuːp/ KOOP, derived from spelling the word without the acute accent and pronounce it as one syllable. This change occurred gradually and before World War II.[3] This pronunciation is more common in the United States, [4] for example the hot rodders' term Deuce Coupe (DEWSS KOOP) used to refer to a 1932 Ford; this pronunciation is used in the Beach Boys' 1963 hit song, "Little Deuce Coupe".

text: History[edit]

text: Carriages[edit]

text: The origin of the coupé body style come from the berline horse-drawn carriage. In the 18th century, the coupé version of the berline was introduced, which was a shortened ("cut") version with no rear-facing seat.[1][5][6] Normally, a coupé had a fixed glass window in the front of the passenger compartment.[7]

text: The term "berline coupé" was later shortened to "coupé".[5] The coupé was considered to be an ideal vehicle for women to use to go shopping or to make social visits.[8]

text: Automobiles[edit]

text: The earliest coupé automobiles had the same form as the coupé carriage, with the driver in the open at the front and an enclosure behind him for two passengers on one bench seat.[9][10] By the 1910s, the term had evolved to denote a two-door car with the driver and up to two passengers in an enclosure with a single bench seat.[11][12] The coupé de ville, or coupé chauffeur, was an exception, retaining the open driver's section at front.[13]

text: In 1916, the Society of Automobile Engineers suggested nomenclature for car bodies that included the following:[12][14]

text:
Coupe: An enclosed car operated from the inside with seats for two or three and sometimes a backward-facing fourth seat.
Coupelet: A small car seating two or three with a folding top and full height doors with fully retractable windows.
Convertible coupe: A roadster with a removable coupé roof.

text: During the 20th century, the term coupé was applied to various close-coupled cars (where the rear seat that is located further forward than usual and the front seat further back than usual).[15][16]

text: Since the 1960s the term coupé has generally referred to a two-door car with a fixed roof.[17]

text: Since 2005, several models with four doors have been marketed as "four-door coupés", however reactions are mixed about whether these models are actually sedans instead of coupés.[18][19][20]

text: Definition[edit]

text: A coupé is often considered to be a two-door car (in contrast to a four-door sedan/saloon),[21][22][23][24] however several other definitions also exist.

text: In 1977, International Standard ISO 3833-1977 defined a coupé as having a closed body, usually with limited rear volume, a fixed roof of which a portion may be openable, at least two seats in at least one row, two side doors and possibly a rear opening, and at least two side windows.[25][26]

text: Today, coupé is sometimes used by manufacturers as a marketing term, rather than a technical description of a body style.[26] This is because coupés in general are seen as more streamlined and sportier overall lines than those of comparable four-door sedans.[27] One dictionary states that a coupé is shorter than a sedan/saloon of the same model.[28]

text: Variations[edit]

text: Manufacturers have used the term coupé in several varieties, including:

text: Positioning in model range[edit]

text: Some coupés are "simply line-extenders two-door variants of family sedans", while others have significant differences to their four-door counterparts.[44] The AMC Matador coupé (1974-1978), had a distinct design and styling, sharing almost nothing with the 4-door versions.[45] Similarly, the Chrysler Sebring and Dodge Stratus coupés and sedans (late-1990 through 2000s), had little in common except their names, with the coupés engineered by Mitsubishi and built in Illinois, while the sedans were developed by Chrysler and built in Michigan.[46]

text: Coupés may also exist as model lines in their own right, either closely related to other models but named differently - such as the Alfa Romeo GT - or have little engineering in common with other vehicles from the manufacturer - such as the Toyota GT86.