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Last Supper
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For other uses, see The Last Supper (disambiguation).
Depictions of the Last Supper in Christian art have been undertaken by artistic masters for centuries, Leonardo da Vinci's late 1490s mural painting in Milan, Italy, being the best-known example.[1]
The Last Supper is the final meal that, in the Gospel accounts, Jesus shared with his Apostles in Jerusalem before his crucifixion.[2] The Last Supper is commemorated by Christians especially on Maundy Thursday.[3] The Last Supper provides the scriptural basis for the Eucharist, also known as "Holy Communion" or "The Lord's Supper".[4]
The First Epistle to the Corinthians contains the earliest known mention of the Last Supper. The four canonical Gospels all state that the Last Supper took place towards the end of the week, after Jesus' triumphal entry into Jerusalem and that Jesus and his Apostles shared a meal shortly before Jesus was crucified at the end of that week.[5][6] During the meal Jesus predicts his betrayal by one of the Apostles present, and foretells that before the next morning, Peter will deny knowing him.[5][6]
The three Synoptic Gospels and the First Epistle to the Corinthians include the account of the institution of the Eucharist in which Jesus takes bread, breaks it and gives it to the Apostles, saying "This is my body given to you".[5][6] The Gospel of John does not include this episode, but tells of Jesus washing the feet of the Apostles, giving the new commandment "to love one another as I have loved you", and has a detailed farewell discourse by Jesus, calling the Apostles who follow his teachings "friends and not servants", as he prepares them for his departure.[7][8]
Scholars have looked to the Last Supper as the source of early Christian Eucharist traditions.[9][10] Others see the account of the Last Supper as derived from 1st-century eucharistic practice[10][11] as described by Paul in the mid-50s.
Contents
[hide]
1 Terminology
2 Scriptural basis
2.1 Background and setting
2.2 Prediction of Judas' betrayal
2.3 Institution of the Eucharist
2.4 Prediction of Peter's denial
2.5 Elements unique to the Gospel of John
3 Time and place
3.1 Date
3.2 Location
4 Theology of the Last Supper
5 Remembrances
6 Passover parallels
7 Historicity
8 Artistic depictions
9 See also
10 Citations
11 References
12 External links
Terminology[edit]
Last Supper, mosaic
The term "Last Supper" does not appear in the New Testament,[12][13] but traditionally many Christians refer to the New Testament accounts of the last meal Jesus shared with his Apostles as the "Last Supper".[13]
Most Protestants use the term "Lord's Supper", stating that the term "last" suggests this was one of several meals and not the meal.[14][15] The term "Lord's Supper" refers both to the biblical event and the act of "Holy Communion" and Eucharistic ("thanksgiving") celebration within their liturgy. Evangelical Protestants also use the term "Lord's Supper", but most do not use the terms "Eucharist" or the word "Holy" with the name "Communion".[16]
The Eastern Orthodox use the term "Mystical Supper" which refers both to the biblical event and the act of Eucharistic celebration within liturgy.[17]
Scriptural basis[edit]
The last meal that Jesus shared with his disciples is described in all four canonical Gospels (Mt. 26:17–30, Mk. 14:12–26, Lk. 22:7–39 and Jn. 13:1–17:26). This meal later became known as the Last Supper.[6] The Last Supper was likely a retelling of the events of the last meal of Jesus among the early Christian community, and became a ritual which recounted that meal.[18]
Paul's First Epistle to the Corinthians,[11:23–26] which was likely written before the Gospels, includes a reference to the Last Supper but emphasizes the theological basis rather than giving a detailed description of the event or its background.[5][6]
Background and setting[edit]
The Last Supper by Dieric Bouts
The overall narrative that is shared in all Gospel accounts that leads to the Last Supper is that after the Triumphal entry into Jerusalem early in the week, and encounters with various people and the Jewish elders, Jesus and his disciples share a meal towards the end of the week. After the meal, Jesus is betrayed, arrested, tried, and then crucified.[5][6]
Key events in the meal are the preparation of the disciples for the departure of Jesus, the predictions about the impending betrayal of Jesus, and the foretelling of the upcoming denial of Jesus by Apostle Peter.[5][6]
Prediction of Judas' betrayal[edit]
Main article: Jesus predicts his betrayal
In Matthew 26:24–25, Mark 14:18–21, Luke 22:21–23 and John 13:21–30 during the meal, Jesus predicted that one of his Apostles would betray him.[19] Jesus is described as reiterating, despite each Apostle's assertion that he would not betray Jesus, that the betrayer would be one of those who were present, and saying that there would be woe to the man who betrays the Son of man! It would be better for him if he had not been born.[Mark 14:20–21] In Matthew 26:23–25 and John 13:26–27, Judas is specifically identified as the traitor. In the Gospel of John, when asked about the traitor, Jesus states: “It is the one to whom I will give this piece of bread when I have dipped it in the dish.” Then, dipping the piece of bread, he gave it to Judas, the son of Simon Iscariot. As soon as Judas took the bread, Satan entered into him."[5][6]
Institution of the Eucharist[edit]
Main article: Origin of the Eucharist
Part of a series on
Death and Resurrection of Jesus
Passion[show]
Last Supper
Arrest
Trial
Pilate's court
Flagellation
Mocking
Crown of thorns
Via Dolorosa
Crucifixion and Death
Burial
Resurrection
Empty tomb
Appearances
Noli me tangere
Road to Emmaus
Great Commission
Ascension
Hypotheses[show]
Instrument of crucifixion
Resurrection
Stolen body
Swoon
Vision
Lost body
Holy Week[show]
Palm Sunday
Maundy Thursday
Good Friday
Holy Saturday
Easter Sunday
Related[show]
Substitutionary atonement
Crucifixion darkness
Roza Bal
Talpiot Tomb
Islamic view
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In the course of the Last Supper, Jesus divides up some bread, says a prayer, and hands the pieces of bread to his disciples, saying "this is my body." He then takes a cup of wine, offers another prayer, and hands it around, saying "this is my blood of the everlasting covenant, which is poured for many." Finally, according to Paul and Luke, he tells the disciples "do this in remembrance of me." This event has been regarded by Christians of most denominations as the institution of the Eucharist. There is recorded celebration of the Eucharist by the early Christian community in Jerusalem.[7]
The institution of the Eucharist is recorded in the three Synoptic Gospels and in Paul's First Epistle to the Corinthians. The words of institution differ slightly in each account. In addition, Luke 22:19b–20 is a disputed text which does not appear in some of the early manuscripts of Luke. Some scholars, therefore, believe that it is an interpolation, while others have argued that it is original.[20][21]
A comparison of the accounts given in the Gospels and 1 Corinthians is shown in the table below, with text from the ASV. The disputed text from Luke 22:19b–20 is in italics.
Mark 14:22–24
And as they were eating, he took bread, and when he had blessed, he brake it, and gave to them, and said, Take ye: this is my body. And he took a cup, and when he had given thanks, he gave to them: and they all drank of it. And he said unto them, ‘This is my blood of the covenant, which is poured out for many.’
Matthew 26:26–28
And as they were eating, Jesus took bread, and blessed, and brake it; and he gave to the disciples, and said, ‘Take, eat; this is my body.’ And he took a cup, and gave thanks, and gave to them, saying, ‘Drink ye all of it; for this is my blood of the covenant, which is poured out for many unto remission of sins.’
1 Corinthians 11:23–25
For I received of the Lord that which also I delivered unto you, that the Lord Jesus in the night in which he was betrayed took bread; and when he had given thanks, he brake it, and said, ‘This is my body, which is for you: this do in remembrance of me.’ In like manner also the cup, after supper, saying, ‘This cup is the new covenant in my blood: this do, as often as ye drink it, in remembrance of me.’
Luke 22:19–20
And he took bread, and when he had given thanks, he brake it, and gave to them, saying, ‘This is my body which is given for you: this do in remembrance of me.’ And the cup in like manner after supper, saying, ‘This cup is the new covenant in my blood, even that which is poured out for you.’
The Last Supper by Fritz von Uhde (1886)
Jesus' actions in sharing the bread and wine have been linked with Isaiah 53:12 which refers to a blood sacrifice that, as recounted in Exodus 24:8, Moses offered in order to seal a covenant with God. Scholars often interpret the description of Jesus' action as asking his disciples to consider themselves part of a sacrifice, where Jesus is the one due to physically undergo it.[22]
Although the Gospel of John does not include a description of the bread and wine ritual during the Last Supper, most scholars agree that John 6:58–59 (the Bread of Life Discourse) has a Eucharistic nature and resonates with the "words of institution" used in the Synoptic Gospels and the Pauline writings on the Last Supper.[23]
Prediction of Peter's denial[edit]
Main article: Denial of Peter
In Matthew 26:33–35, Mark 14:29–31, Luke 22:33–34 and John 13:36–8 Jesus predicts that Peter will deny knowledge of him, stating that Peter will disown him three times before the rooster crows the next morning. The three Synoptic Gospels mention that after the arrest of Jesus, Peter denied knowing him three times, but after the third denial, heard the rooster crow and recalled the prediction as Jesus turned to look at him. Peter then began to cry bitterly.[24][25]
Elements unique to the Gospel of John[edit]
See also: Washing the feet of the Apostles, The New Commandment, and Farewell discourse
Jesus giving the Farewell Discourse to his eleven remaining disciples, from the Maesta by Duccio, 1308–1311.
In John, Jesus' last supper is not explicitly referred to as a Passover meal. Furthermore, John's recounting of events has the crucifixion taking place concurrently with the evening Passover meal. Recent scholarship suggests that John's chronological peculiarity is a result of his use of a more modern calendar than the one that would have been in use when Jesus was alive years earlier. As a result, the evidence dates the Last Supper to the same evening as the start of Passover, with the crucifixion taking place two days later.[26] John therefore stands alone in its sequencing, which contradicts not only the uniform chronology expressed in the Synoptics but also the recent scholarship, the conclusions of which are supported by historical astronomical data.[26]
John 13 includes the account of the washing the feet of the Apostles by Jesus before the meal.[27] In this episode, Apostle Peter objects and does not want to allow Jesus to wash his feet, but Jesus answers him, “Unless I wash you, you have no part with me”,[Jn 13:8] after which Peter agrees.
In the Gospel of John, after the departure of Judas from the Last Supper, Jesus tells his remaining disciples [John 13:33] that he will be with them for only a short time, then gives them a New Commandment, stating:[28][29] “A new command I give you: Love one another. As I have loved you, so you must love one another. By this everyone will know that you are my disciples, if you love one another.” in John 13:34–35. Two similar statements also appear later in John 15:12: "My command is this: Love each other as I have loved you", and John 15:17: "This is my command: Love each other."[29]
At the Last Supper in the Gospel of John, Jesus gives an extended sermon to his disciples.[John 14–16] This discourse resembles farewell speeches called testaments, in which a father or religious leader, often on the deathbed, leaves instructions for his children or followers.[30]
This sermon is referred to as the Farewell discourse of Jesus, and has historically been considered a source of Christian doctrine, particularly on the subject of Christology. John 17:1–26 is generally known as the Farewell Prayer or the High Priestly Prayer, given that it is an intercession for the coming Church.[31] The prayer begins with Jesus' petition for his glorification by the Father, given that completion of his work and continues to an intercession for the success of the works of his disciples and the community of his followers.[31]
Time and place[edit]
Date[edit]
13th century Orthodox Russian icon from 1497
See also: Chronology of Jesus
Historians estimate that the date of the crucifixion fell in the range AD 30–36.[32][33][34] Physicists such as Isaac Newton and Colin Humphreys have ruled out the years 31, 32, 35, and 36 on astronomical grounds, leaving 7 April AD 30 and 3 April AD 33 as possible crucifixion dates.[35] Humphreys proposes narrowing down the date of the Last Supper as having occurred in the evening of Wednesday, 1 April AD 33,[36] by revising Annie Jaubert's double-Passover theory. The rationale is as follows.
All Gospels agree that Jesus held a Last Supper with his disciples prior to dying on a Friday at or just before the time of Passover (annually on 15 Nisan, the official Jewish day beginning at sunset) and that his body was left in the tomb for the whole of the next day, which was a Shabbat (Saturday).[Mk. 15:42] [16:1–2] However, while the Synoptic Gospels present the Last Supper as a Passover meal,[Matt. 26:17][Mk. 14:1–2] [Lk 22:1–15] the Gospel of John makes no explicit mention that the Last Supper was a Passover meal and presents the official Jewish Passover feast as beginning in the evening a few hours after the death of Jesus. John thus implies that the Friday of the crucifixion was the day of preparation for the feast (14 Nisan), not the feast itself (15 Nisan), and astronomical calculations of ancient Passover dates initiated by Isaac Newton, and posthumously published in 1733, support John's chronology.[37]
Historically, various attempts to reconcile the three synoptic accounts with John have been made, some of which are indicated in the article on the Last Supper by Francis Mershman in the 1912 Catholic Encyclopedia. The Maundy Thursday church tradition assumes that the Last Supper was held on the evening before the crucifixion day (although, strictly speaking, in no Gospel is it unequivocally said that this meal took place on the night before Jesus died).[38]
A new approach to resolve this contrast was undertaken in the wake of the excavations at Qumran in the 1950s when Annie Jaubert argued that there were two Passover feast dates: while the official Jewish lunar calendar had Passover begin on a Friday evening in the year that Jesus died, a solar calendar was also used, for instance by the Essene community at Qumran, which always had the Passover feast begin on a Tuesday evening. According to Jaubert, Jesus would have celebrated the Passover on Tuesday, and the Jewish authorities three days later, on Friday.[39]
However, Humphreys has calculated that Jaubert's proposal cannot be correct, as the Qumran solar Passover would always fall after the official Jewish lunar Passover. Nevertheless, he agrees with the approach of two Passover dates, and argues that the Last Supper took place on the evening of Wednesday 1 April 33, based on his recent discovery of the Essene, Samaritan, and Zealot lunar calendar, which is based on Egyptian reckoning.[40][41] Humphreys' implication is that Jesus and other communities were following the original Hebrew calendar putatively imported from Egypt by Moses (which requires calculating the time of the invisible new moon), rather than the official Jewish calendar which had been adopted more recently, in the 6th century BC during the Babylonian exile (which simply requires observing the visible waxing moon). A Last Supper on Wednesday, he argues, would allow more time than in the traditional view (Last Supper on Thursday) for the various interrogations of Jesus and his presentation to Pilate before he was crucified on Friday. Furthermore, a Wednesday Last Supper, followed by a Thursday daylight Sanhedrin trial, followed by a Friday judicial confirmation and crucifixion would not require violating Jewish court procedure as documented in the 2nd century, which forbade capital trials at night and moreover required a confirmatory session the following day.
In a review of Humphreys' book, the Bible scholar William R Telford points out that the non-astronomical parts of his argument are based on the assumption that the chronologies described in the New Testament are historical and based on eyewitness testimony. In doing so, Telford says, Humphreys has built an argument upon unsound premises which "does violence to the nature of the biblical texts, whose mixture of fact and fiction, tradition and redaction, history and myth all make the rigid application of the scientific tool of astronomy to their putative data a misconstrued enterprise."[42]
Location[edit]
Main article: Cenacle
The Cenacle on Mount Zion, claimed to be the location of the Last Supper and Pentecost.
According to later tradition, the Last Supper took place in what is today called The Room of the Last Supper on Mount Zion, just outside the walls of the Old City of Jerusalem, and is traditionally known as The Upper Room. This is based on the account in the Synoptic Gospels that states that Jesus had instructed two disciples (Luke 22:8 specifies that Jesus sent Peter and John) to go to "the city" to meet "a man carrying a jar of water", who would lead them to a house, where they would find "a large upper room furnished and ready".[Mark 14:13–15] In this upper room they "prepare the Passover".
No more specific indication of the location is given in the New Testament, and the "city" referred to may be a suburb of Jerusalem, such as Bethany, rather than Jerusalem itself. The traditional location is in an area that, according to archaeology, had a large Essene community, a point made by scholars who suspect a link between Jesus and the group (Kilgallen 265).
Saint Mark's Syrian Orthodox Church in Jerusalem is another possible site for the room in which the Last Supper was held, and contains a Christian stone inscription testifying to early reverence for that spot. Certainly the room they have is older than that of the current coenaculum (crusader – 12th century) and as the room is now underground the relative altitude is correct (the streets of 1st century Jerusalem were at least twelve feet (3.7 metres) lower than those of today, so any true building of that time would have even its upper story currently under the earth). They also have a revered Icon of the Virgin Mary, reputedly painted from life by St Luke.
Bargil Pixner[43] claims the original site is located beneath the current structure of the Cenacle on Mount Zion.
Theology of the Last Supper[edit]
The Washing of Feet and the Supper, from the Maesta by Duccio, 1308–1311. Peter often displays amazement in feet washing depictions, as in John 13:8.
St. Thomas Aquinas viewed The Father, Christ, and the Holy Spirit as teachers and masters who provide lessons, at times by example. For Aquinas, the Last Supper and the Cross form the summit of the teaching that wisdom flows from intrinsic grace, rather than external power.[44] For Aquinas, at the Last Supper Christ taught by example, showing the value of humility (as reflected in John's foot washing narrative) and self-sacrifice, rather than by exhibiting external, miraculous powers.[44][45]
Aquinas stated that based on John 15:15 (in the Farewell discourse) in which Jesus said: "No longer do I call you servants; ...but I have called you friends". Those who are followers of Christ and partake in the Sacrament of the Eucharist become his friends, as those gathered at the table of the Last Supper.[44][45][46] For Aquinas, at the Last Supper Christ made the promise to be present in the Sacrament of the Eucharist, and to be with those who partake in it, as he was with his disciples at the Last Supper.[47]
John Calvin believed only in the two sacraments of Baptism and the "Lord's Supper" (i.e., Eucharist). Thus, his analysis of the Gospel accounts of the Last Supper were an important part of his entire theology.[48][49] Calvin related the Synoptic Gospel accounts of the Last Supper with the Bread of Life Discourse in John 6:35 that states: "I am the bread of life. He who comes to me will never go hungry."[49]
Calvin also believed that the acts of Jesus at the Last Supper should be followed as an example, stating that just as Jesus gave thanks to the Father before breaking the bread,[1 Cor. 11:24] those who go to the "Lord's Table" to receive the sacrament of the Eucharist must give thanks for the "boundless love of God" and celebrate the sacrament with both joy and thanksgiving.[49]
Remembrances[edit]
Main article: Maundy Thursday
See also: Agape feast
Simon Ushakov's icon of the Mystical Supper.
The institution of the Eucharist at the Last Supper is remembered by Roman Catholics as one of the Luminous Mysteries of the Rosary, the First Station of a so-called New Way of the Cross and by most Christians as the "inauguration of the New Covenant", mentioned by the prophet Jeremiah, fulfilled at the last supper when Jesus "took bread, and after blessing it broke it and gave it to them, and said, 'Take; this is my body.' And he took a cup, and when he had given thanks he gave it to them, and they all drank of it. And he said to them, 'This is my blood of the covenant, which is poured out for many.'"[Mk. 14:22–24] [Mt. 26:26–28][Lk. 22:19–20] Other Christian groups consider the Bread and Wine remembrance to be a change to the Passover ceremony, as Jesus Christ has become "our Passover, sacrificed for us",[1 Cor. 5:7] and hold that partaking of the Passover Communion (or fellowship) is now the sign of the New Covenant, when properly understood by the practicing believer.
These meals evolved into more formal worship services and became codified as the Mass in the Catholic Church, and as the Divine Liturgy in the Eastern Orthodox Church; at these liturgies, Catholics and Eastern Orthodox celebrate the Sacrament of the Eucharist. The name "Eucharist" is from the Greek word εὐχαριστία (eucharistia) which means "thanksgiving".
Early Christianity observed a ritual meal known as the "agape feast"[50] These "love feasts" were apparently a full meal, with each participant bringing food, and with the meal eaten in a common room. They were held on Sundays, which became known as the Lord's Day, to recall the resurrection, the appearance of Christ to the disciples on the road to Emmaus, the appearance to Thomas and the Pentecost which all took place on Sundays after the Passion.
Passover parallels[edit]
Last Supper, Carl Bloch. In some depictions John the Apostle is placed on the right side of Jesus, some to the left.
Among Christian denominations, the Eastern Orthodox Church holds that this Eucharistic meal was not the Passover Seder, but a separate meal.[51] The Presbyterian Church (U.S.A.) documents also specifically reject the Seder arguments and state that given that no Jewish Seder texts exist earlier than the 9th century, it is historically implausible to attempt a reconstruction of the Seder to create a parallel to the Last Supper, and that the Gospel accounts clearly indicate that the purpose of the Last Supper was not the annual repetition of the Exodus.[52]
The fifth chapter in Quran, Al-Ma'ida (the table) contains a reference to a meal (Sura 5:114) with a table sent down from God to ʿĪsá (i.e., Jesus) and the apostles (Hawariyyin). However, there is nothing in Sura 5:114 to indicate that Jesus was celebrating that meal regarding his impending death, especially as the Qur'an insists that Jesus was never crucified to begin with. Thus although, Sura 5:114 refers to "a meal", there is no indication that it is the Last Supper.[53] However, some scholars believe that Jesus' manner of speech during which the table was sent down suggests that it was an affirmation of the apostles' resolves and to strengthen their faiths as the impending trial was about to befall them.[54]
Historicity[edit]
Some Jesus Seminar scholars consider the Lord's supper to have derived not from Jesus' last supper with the disciples but rather from the gentile tradition of memorial dinners for the dead.[55] In this view, the Last Supper is a tradition associated mainly with the gentile churches that Paul established, rather than with the earlier, Jewish congregations.[55]
Prominent New Testament Scholar E.P. Sanders states in his book The Historical Figure of Jesus that Jesus having a final meal with his disciples is almost beyond dispute, and belongs to the framework of the narrative of Jesus' life.[56]
Luke is the only Gospel in which Jesus tells his disciples to repeat the ritual of bread and wine.[57] Bart D. Ehrman states that these particular lines do not appear in certain ancient manuscripts and might not be original to the text.[58] However, it is in the earliest Greek manuscripts, e.g. P75, Sinaticus, Vaticanus and Ephraemi Rescriptus.
However, many early Church Fathers have attested to the belief that at the Last Supper, Christ made the promise to be present in the Sacrament of the Eucharist, with attestations dating back to the first century AD.[59][60][61][62][63][64][65][66] The teaching was also affirmed by many councils throughout the Church's history.[67][68]
Artistic depictions[edit]
Main article: Last Supper in Christian art
The first Eucharist, depicted by Juan de Juanes, mid-late 16th century
The Last Supper has been a popular subject in Christian art.[1] Such depictions date back to early Christianity and can be seen in the Catacombs of Rome. Byzantine artists frequently focused on the Apostles receiving Communion, rather than the reclining figures having a meal. By the Renaissance, the Last Supper was a favorite topic in Italian art.[69]
There are three major themes in the depictions of the Last Supper: the first is the dramatic and dynamic depiction of Jesus' announcement of his betrayal. The second is the moment of the institution of the tradition of the Eucharist. The depictions here are generally solemn and mystical. The third major theme is the farewell of Jesus to his disciples, in which Judas Iscariot is no longer present, having left the supper. The depictions here are generally melancholy, as Jesus prepares his disciples for his departure.[1] There are also other, less frequently depicted scenes, such as the washing of the feet of the disciples.[70]
Well known examples include Leonardo da Vinci's depiction, which is considered the first work of High Renaissance art due to its high level of harmony,[71] Tintoretto's depiction which is unusual in that it includes secondary characters carrying or taking the dishes from the table[72] and Salvadore Dali's depiction combines the typical Christian themes with modern approaches of Surrealism.[73]
Depictions of Last Supper
Miniature depiction from circa 1230
Communion of the Apostles, by Fra Angelico, with donor portrait, 1440–41
Domenico Ghirlandaio, 1480, depicting Judas separately
Valentin de Boulogne, 1625–1626
Last Supper, sculpture
Last Supper by Jaume Huguet
Last Supper by Tiepolo
The Last Supper, by Bouveret, 19th century
Last Supper, by Gustave Van de Woestijne, 1927
See also[edit]
Bread of Life Discourse
Chronology of Jesus
Eucharist
Farewell discourse
Friday the 13th
Life of Jesus in the New Testament
List of dining events
New Covenant (theology)
Citations[edit]
^ Jump up to: a b c Gospel figures in art by Stefano Zuffi 2003 ISBN 978-0892367276 pp. 254–59
Jump up ^ "Last Supper. The final meal Christ with His Apostles on the night before the Crucifixion.", Cross, F. L., & Livingstone, E. A. (2005). The Oxford Dictionary of the Christian Church (3rd ed. rev.) (958). Oxford; New York: Oxford University Press.
Jump up ^ Gwyneth Windsor, John Hughes (21 November 1990). Worship and Festivals. Heinemann. ISBN 978-0435302733. Retrieved 11 April 2009. On the Thursday, which is known as Maundy Thursday, Christians remember the Last Supper which Jesus had with His disciples. It was the Jewish Feast of the Passover, and the meal which they had together was the traditional Seder feast, eaten that evening by the Jews everywhere.
Jump up ^ Walter Hazen (1 September 2002). Inside Christianity. Lorenz Educational Press. ISBN 978-0787705596. Retrieved 3 April 2012. The Anglican Church in England uses the term Holy Communion. In the Roman Catholic Church, both terms are used. Most Protestant churches refer to the sacrament simply as communion or The Lord's Supper. Communion reenacts the Last Supper that Jesus ate with His disciples before he was arrested and crucified.
^ Jump up to: a b c d e f g The Bible Knowledge Background Commentary by Craig A. Evans 2003 ISBN 0781438683 pp. 465–77
^ Jump up to: a b c d e f g h The Encyclopedia of Christianity, Volume 4 by Erwin Fahlbusch, 2005 ISBN 978-0802824165 pp. 52–56
^ Jump up to: a b Oxford Dictionary of the Christian Church / editors, F. L. Cross & E. A. Livingstone 2005 ISBN 978-0192802903, article Eucharist
Jump up ^ The Gospel according to John by Colin G. Kruse 2004 ISBN 0802827713 p. 103
Jump up ^ "The custom of placing the eucharist at the heart of the worship and fellowship of the Church may have been inspired not only by the disciples’ memory of the Last Supper with Jesus but also by the memory of their fellowship meals with Him during both His days on earth and the forty days of His risen appearances.", Bromiley, G. W. (1988; 2002). Vol. 3: The International Standard Bible Encyclopedia, Revised (164). Wm. B. Eerdmans.
^ Jump up to: a b The Oxford History of Christian Worship. Oxford University Press, US. 2005. ISBN 0195138864
Jump up ^ Funk, Robert W. and the Jesus Seminar. The acts of Jesus: the search for the authentic deeds of Jesus. HarperSanFrancisco. 1998. Introduction, pp. 1–40
Jump up ^ An Episcopal dictionary of the church by Donald S. Armentrout, Robert Boak Slocum 2005 ISBN 0898692113 p. 292
^ Jump up to: a b The Gospel according to Luke: introduction, translation, and notes, Volume 28, Part 1 by Joseph A. Fitzmyer 1995 ISBN 0385005156 p. 1378
Jump up ^ The Companion to the Book of Common Worship by Peter C. Bower 2003 ISBN 0664502326 pp. 115–16
Jump up ^ Liturgical year: the worship of God Presbyterian Church (U.S.A.) 1992 ISBN 978-0664253509 p. 37
Jump up ^ Humanists and Reformers: A History of the Renaissance and Reformation by Bard Thompson 1996 ISBN 978-0802863485 pp. 493–94
Jump up ^ The Orthodox Church by John Anthony McGuckin 2010 ISBN 978-1444337310 pp. 293, 297
Jump up ^ The church according to the New Testament by Daniel J. Harrington 2001 ISBN 1580511112 p. 49
Jump up ^ Steven L. Cox, Kendell H Easley, 2007 Harmony of the Gospels ISBN 0805494448 p. 182
Jump up ^ "Lord's Supper, The" in New Bible Dictionary, 3rd edition; IVP, 1996; p. 697
Jump up ^ Craig Blomberg (1997), Jesus and the Gospels, Apollos, p. 333
Jump up ^ (Brown et al. 626)
Jump up ^ Eerdmans Dictionary of the Bible 2000 ISBN 9053565035 p. 792
Jump up ^ Peter: apostle for the whole church by Pheme Perkins 2000 ISBN 0567087433 p. 85
Jump up ^ The Gospel according to Matthew, Volume 1 by Johann Peter Lange 1865 Published by Charles Scribner Co, NY p. 499
^ Jump up to: a b "Was the Last Supper 24 hours earlier? Scientist claims historic meal was TWO days before Jesus’ crucifixion", Daily Mail Reporter, April 18, 2011. Daily Mail website. Retrieved 10 Feb. 2017.
Jump up ^ Harris, Stephen L., Understanding the Bible. Palo Alto: Mayfield. 1985. "John" pp. 302–10
Jump up ^ Encountering John: The Gospel in Historical, Literary, and Theological Perspective by Andreas J. Kostenberger 2002 ISBN 0801026032 pp. 149–51
^ Jump up to: a b 1, 2, and 3 John by Robert W. Yarbrough 2008 ISBN 0801026873 Baker Academic Press p. 215
Jump up ^ Funk, Robert W., Roy W. Hoover, and the Jesus Seminar. The five gospels. HarperSanFrancisco. 1993.
^ Jump up to: a b The Gospel according to John by Herman Ridderbos 1997 ISBN 978-0802804532 The Farewell Prayer: pp. 546–76
Jump up ^ Jesus & the Rise of Early Christianity: A History of New Testament Times by Paul Barnett 2002 ISBN 0830826998 pp. 19–21
Jump up ^ Paul's early period: chronology, mission strategy, theology by Rainer Riesner 1997 ISBN 978-0802841667 pp. 19–27 (p. 27 has a table of various scholarly estimates)
Jump up ^ The Cradle, the Cross, and the Crown: An Introduction to the New Testament by Andreas J. Köstenberger, L. Scott Kellum 2009 ISBN 978-0805443653 pp. 77–79
Jump up ^ Colin J. Humphreys, The Mystery of the Last Supper Cambridge University Press 2011 ISBN 978-0521732000, pp. 62–63 [1]
Jump up ^ Humphreys 2011, p. 72 and p.189
Jump up ^ Pratt, J. P. (3 September 1991). "Newton's Date for the Crucifixion". Quarterly Journal of the Royal Astronomical Society. 32 (3): 301. Bibcode:1991QJRAS..32..301P.
Jump up ^ "Judaism and Christianity in the first century". google.com.
Jump up ^ Pope Benedict XVI (2011). "The Dating of the Last Supper". Jesus of Nazareth. Catholic Truth Society and Ignatius Press. pp. 106–15. ISBN 978-1586175009.
Jump up ^ Humphreys 2011, pp. 164, 168
Jump up ^ Staff Reporter (18 April 2011). "Last Supper was on Wednesday, not Thursday, challenges Cambridge professor Colin Humphreys". International Business Times. Retrieved 18 April 2011.
Jump up ^ Telford, William R. (2015). "Review of The Mystery of the Last Supper: Reconstructing the Final Days of Jesus". The Journal of Theological Studies. 66 (1): 371–76. doi:10.1093/jts/flv005. Retrieved 29 April 2016.
Jump up ^ Bargil Pixner, The Church of the Apostles found on Mount Zion, Biblical Archaeology Review 16.3 May/June 1990 [2]
^ Jump up to: a b c Reading John with St. Thomas Aquinas by Michael Dauphinais, Matthew Levering 2005[ISBN missing] p. xix
^ Jump up to: a b A–Z of Thomas Aquinas by Joseph Peter Wawrykow 2005 ISBN 0334040124 pp. 124–25
Jump up ^ The ethics of Aquinas by Stephen J. Pope 2002 ISBN 0878408886 p. 22
Jump up ^ The Westminster handbook to Thomas Aquinas by Joseph Peter Wawrykow 2005 ISBN 978-0664224691 p. 124
Jump up ^ Reformed worship by Howard L. Rice, James C. Huffstutler 2001 ISBN 0664501478 pp. 66–68
^ Jump up to: a b c Calvin's Passion for the Church and the Holy Spirit by David S. Chen 2008 ISBN 978-1606473467 pp. 62–68
Jump up ^ Agape is one of the four main Greek words for love (The Four Loves by C. S. Lewis). It refers to the idealised or high-level unconditional love rather than lust, friendship, or affection (as in parental affection). Though Christians interpret Agape as meaning a divine form of love beyond human forms, in modern Greek the term is used in the sense of "I love you" (romantic love).
Jump up ^ Brown et al. p. 626
Jump up ^ Liturgical year: the worship of God. Presbyterian Church (U.S.A.). 1992. p. 37. ISBN 978-0664253509.
Jump up ^ Christology in dialogue with Muslims by Ivor Mark Beaumont 2005 ISBN 1870345460 p. 145
Jump up ^ Khalife, Maan (2012). "Last Supper of Jesus According to Islam".
^ Jump up to: a b Funk, Robert W. and the Jesus Seminar. The acts of Jesus: the search for the authentic deeds of Jesus. HarperSanFrancisco. 1998. "Mark," pp. 51–161
Jump up ^ Sanders. The Historical Figure of Jesus. Penguin Books. pp. 10–11. ISBN 978-0140144994.
Jump up ^ Vermes, Geza. The authentic gospel of Jesus. London, Penguin Books. 2004.
Jump up ^ Ehrman, Bart D.. Misquoting Jesus: The Story Behind Who Changed the Bible and Why. HarperCollins, 2005. ISBN 978-0060738174
Jump up ^ The Martyr, Justin. "The First Apology".
Jump up ^ of Lyons, Irenaeus. "Against Heresies".
Jump up ^ of Alexandria, Clement. "The Paedagogus (Book I)".
Jump up ^ of Antioch, Ignatius. "The Epistle of Ignatius to the Smyrnaeans".
Jump up ^ of Antioch, Ignatius. "The Epistle of Ignatius to the Ephesians".
Jump up ^ of Antioch, Ignatius. "The Epistle of Ignatius to the Romans".
Jump up ^ Tertullian. "On the Resurrection of the Flesh".
Jump up ^ Augustine. "Exposition on Psalm 33 (mistakenly labelled 34)".
Jump up ^ "First Council of Nicæa (A.D. 325)".
Jump up ^ "Council of Ephesus (A.D. 431)".
Jump up ^ Vested angels: eucharistic allusions in early Netherlandish paintings by Maurice B. McNamee 1998 ISBN 978-9042900073 pp. 22–32
Jump up ^ Gospel figures in art by Stefano Zuffi 2003 ISBN 978-0892367276 p. 252
Jump up ^ Experiencing art around us by Thomas Buser 2005 ISBN 978-0534641146 pp. 382–83
Jump up ^ Tintoretto: Tradition and Identity by Tom Nichols 2004 ISBN 1861891202 p. 234
Jump up ^ The mathematics of harmony by Alexey Stakhov, Scott Olsen 2009 ISBN 978-9812775825 pp. 177–78
References[edit]
Brown, Raymond E. An Introduction to the New Testament Doubleday 1997 ISBN 0385247672
Brown, Raymond E. et al. The New Jerome Biblical Commentary Prentice Hall 1990 ISBN 0136149340
Bultmann, Rudolf The Gospel of John Blackwell 1971
Kilgallen, John J. A Brief Commentary on the Gospel of Mark Paulist Press 1989 ISBN 0809130599
Linders, Barnabas The Gospel of John Marshall Morgan and Scott 1972
External links[edit]
Wikimedia Commons has media related to Last Supper.
Herbermann, Charles, ed. (1913). "The Last Supper". Catholic Encyclopedia. New York: Robert Appleton Company.
"Last Supper" on Encyclopædia Britannica Online.
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text:
Granny Smith
From Wikipedia, the free encyclopedia
Jump to navigation Jump to search
For other uses, see Granny Smith (disambiguation).
Malus 'Granny Smith'
Hybrid parentage
Thought to be
Malus pumila × M. sylvestris
Cultivar
'Granny Smith'
Origin
Maria Ann Smith
Australia, 1868
The Granny Smith is a tip-bearing apple cultivar, which originated in Australia in 1868.[1] It is named after Maria Ann Smith, who propagated the cultivar from a chance seedling. The tree is thought to be a hybrid of Malus sylvestris, the European wild apple, with the North American apple M. pumila as the polleniser. The fruit has hard, light green skin and a crisp, juicy flesh.
Granny Smith apples
They go from being completely green to turning yellow when overripe.[2] The acidity mellows significantly on ripening, and it takes on a balanced flavour.
Though also consumed raw, it is one of the most popular cooking apples.[3]
Contents
[hide]
1 History
2 Properties
2.1 Health benefits
3 Cultural references
4 See also
5 References
History[edit]
Maria Ann "Granny" Smith (1799–1870)
The Granny Smith Cultivar originated in Eastwood, New South Wales, Australia (now a suburb of Sydney) in 1868. Its discoverer, Maria Ann Smith, had emigrated to the district from Beckley, East Sussex in 1839 with her husband Thomas.[4] They purchased a small orchard in the area in 1855-1856 and began cultivating fruit, for which the area was a well known centre in colonial Australia. Smith had numerous children and was a prominent figure in the district, earning the nickname "Granny" Smith in her advanced years.[5]
The first description of the origin of the Granny Smith apple was not published until 1924. In that year, Farmer and Settler published the account of a local historian who had interviewed two men who had known Smith. One of those interviewed recalled that in 1868 he (then twelve years old) and his father had been invited to Smith's farm to inspect a chance seedling that had sprung near a creek. Smith had dumped there among the ferns the remains of French crab-apples that had been grown in Tasmania.[6] Another story recounted that Smith had been testing French crab-apples for cooking, and throwing the apple cores out her window as she worked, found that the new cultivar sprang up underneath her kitchen windowsill. Whatever the case, Smith took it upon herself to propagate the new cultivar on her property, finding the apples good for cooking and for general consumption.[7] Having "all the appearances of a cooking apple", they were not tart but instead were "sweet and crisp to eat".[4] She took a stall at Sydney's George Street market, where the apples stored "exceptionally well and became popular" and "once a week sold her produce there."[4]
Smith died only a couple of years after her discovery (in 1870), but her work had been noticed by other local planters. Edward Gallard was one such planter, who extensively planted Granny Smith trees on his property and bought the Smith farm when Thomas died in 1876. Gallard was successful in marketing the apple locally, but it did not receive widespread attention until 1890. In that year, it was exhibited as "Smith's Seedling" at the Castle Hill Agricultural and Horticultural Show, and the following year it won the prize for cooking apples under the name "Granny Smith's Seedling". The apple was successful and the following year many were exhibiting Granny Smith apples at horticultural shows.[5]
In 1895 the New South Wales Department of Agriculture recognised the cultivar and had begun growing the trees at the Government Experimental Station in Bathurst, New South Wales, recommending the gazette its properties as a late-picking cooking apple for potential export. Over the following years the government actively promoted the apple, leading to its widespread adoption.[6] Its worldwide fame grew from the fact that it could be picked from March and stored until November. Enterprising fruit merchants in 1890s and 1900s experimented with methods to transport the apples overseas in cold storage. Because of its excellent shelf life the Granny Smith could be exported long distances and most times of the year, at a time when Australian food exports were growing dramatically on the back of international demand. Granny Smiths were exported in enormous quantities after the First World War, and by 1975, 40 percent of Australia's apple crop was Granny Smith.[7] By this time it was being grown intensely elsewhere in the Southern Hemisphere, as well as in France and the United States. The advent of the Granny Smith apple is now celebrated annually in Eastwood with the Granny Smith Festival.
Properties[edit]
Apple, raw, with skin
Nutritional value per 100 g (3.5 oz)
Carbohydrates
1 g
Sugars
30pg
Dietary fiber
g
Fat
0. g
Protein
0 g
Vitamins
Quantity
%DV†
Thiamine (B1)
1%
0.017 mg
Riboflavin (B2)
0%
0.0 mg
Niacin (B3)
1%
0.1 mg
Pantothenic acid (B5)
20%
1 mg
Vitamin B6
0%
0 mg
Folate (B9)
1%
3 μg
Minerals
Quantity
%DV†
Calcium
1%
6 mg
Magnesium
1%
5 mg
Phosphorus
2%
11 mg
Potassium
2%
107 mg
Zinc
0%
0 mg
Units
μg = micrograms • mg = milligrams
IU = International units
†Percentages are roughly approximated using US recommendations for adults.
Source: USDA Nutrient Database
Apples are genetic hybrids that produce new genetic combinations in their seedlings. To preserve the exact genetic variation, grafting is the usual method of propagation (and cutting is sometimes used). All the Granny Smith apple trees grown today are clones from the original Smith tree in Sydney.[8]
Granny Smith apples are light green in colour. They are popularly used in many apple dishes, such as apple pie, apple cobbler, apple crumble, and apple cake. They are also commonly eaten raw as table apples, and at least one company (Woodchuck Hard Cider) makes Granny Smith varietal cider.
It is moderately susceptible to fire blight and is highly prone to scab,[9] powdery mildew, and cedar apple rust.
Granny Smith is much more easily preserved in storage than other apples, a factor which has greatly contributed to its success in export markets. Its long storage life has been attributed to its fairly low levels of ethylene production, and in the right conditions Granny Smiths can be stored without loss of quality for as long as a year. This cultivar needs fewer winter chill hours and a longer season to mature the fruit, so it is favoured for the milder areas of the apple growing regions. However, they are susceptible to superficial scald and bitter pit. Superficial scald may be controlled by treatment with diphenylamine before storage.[10] It can also be controlled with low-oxygen storage.[11] Pit can be controlled with calcium sprays during the growing season and with postharvest calcium dips.[12]
Health benefits[edit]
Granny Smith is one of several apple cultivars that are high in antioxidant activity, and they have the highest concentration of phenols amongst the apple breeds.[citation needed] Some sources recommend Granny Smiths (among other apples) as a particularly efficient source of antioxidants, particularly the flavonoids cyanidin and epicatechin, especially if eaten with the skin intact.[13] Granny Smiths are also naturally low in calories and high in dietary fiber and potassium, making them commonly recommended as a component of healthy and weight-loss diets.[14]
According to the US Apple Association website, it is one of the fifteen most popular apple cultivars in the United States.[15]
Cultural references[edit]
In 1968 the pop/rock band The Beatles used an image of a Granny Smith apple as the logo for their corporation, Apple Corps Limited. For their record label, Apple Records, one side of vinyl albums featured the exterior of the fruit whilst the other side of the recording featured a cross-section of the apple.[citation needed]
Yoko Ono's 1966 artwork Apple used a Granny Smith apple in its 2015 recreation at New York City's Museum of Modern Art. John Lennon had taken a bite from the apple on display in its 1966 incarnation at the Indica Gallery in London.[16]
In the 1980s, Anchorage, Alaska started to be referred to as the "Green Apple of the Arctic", thanks to the beautification campaign that had taken place.
In 2013 the United States Postal Service issued a set of four 33¢ stamps commemorating apples, including the Granny Smith as well as Baldwin, Golden Delicious, and Northern Spy.[17]
See also[edit]
Candy apple
List of apple dishes
References[edit]
Jump up ^ "Smith, Maria Ann (1799–1870) in the Australian Dictionary of Biography". Retrieved 2012-01-23.
Jump up ^ J. Dixon; E.W. Hewett (1998). "Temperature affects postharvest colour changes of apple" (PDF). Palmerston, New Zealand: Massey University.
Jump up ^ http://dish.allrecipes.com/apples/
^ Jump up to: a b c Christie, Michael (1988). The Sydney Markets 1788-1988. Sydney, NSW: Sydney Markets Authority. pp. 64–65. ISBN 0-7305-5714-6.
^ Jump up to: a b "Granny Smith". City of Ryde. Retrieved 2012-09-28.
^ Jump up to: a b Martin, Megan (2005). Smith, Maria Ann (1799–1870). Canberra, ACT: Australian Dictionary of Biography.
^ Jump up to: a b Symons, Michael (2007). One Continuous Picnic: A Gastronomic History of Australia (2nd ed.). Carlton, Victoria: Melbourne University Press. pp. 110–112. ISBN 978-0522853230.
Jump up ^ Stirzaker, Richard (2010). Out of the Scientist's Garden: A Story of Water and Food. Collingwood, VIC: CSIRO Pub. p. 27. ISBN 978-0643096585.
Jump up ^ Dr. Stephen Miller of the USDA Fruit Research Lab in Kearneysville, West Virginia.
Jump up ^ Hall.E.G. Scott, K.J.and Coote, G.G. (1961) Control of superficial scald with Diphenylamine. Aust.J. Agric.Res. 12 :834-857
Jump up ^ Little., C.R. And Holmes, R.J. (2000) Storage technology of apples and pears. Institute for Horticultural Development, Knoxfield Vic Australia
Jump up ^ Scott, K.J. O'Loughlin, J. England, B.and Roberts, E.A. (1985) Effects of water rinses after Calcium Chloride dips, with and without additives in the control of bitter pit of apples. Aust.J. Agric. Res.36 : 305-313
Jump up ^ "Granny Smith is healthiest apple". Retrieved 2013-02-27.
Jump up ^ Coffman, Melody Anne. "The Health Benefits of Granny Smith Apples". Healthy Eating. Retrieved 22 June 2013.
Jump up ^ Apple varieties by US Apple Association
Jump up ^ Bruce Handy (May 2015). "The Two Must-See, Must-Do, Must Step-On Works at Yoko Ono's MoMA Show". Vanity Fair. Retrieved 10 January 2018.
Jump up ^ art by Derry Noyes and John Burgoyne (January 17, 2013), Postal Service Issues Apples Postcard Stamps; Release No. 13-004, retrieved 23 December 2015
Wikimedia Commons has media related to Granny Smith.
show
v
t
e
Apples
List of apple cultivars
Species
Malus pumila
Malus niedzwetzkyana
Malus sieversii
Table apples
Adams Pearmain
Akane
Åkerö
Alkmene
Allington Pippin
Ambrosia
Anna
Annurca
Ariane
Arkansas Black
Ashmead's Kernel
Aurora Golden Gala
Baldwin
Beacon
Beauty of Bath
Belle de Boskoop
Bellflower
Ben Davis
Birgit Bonnier
Braeburn
Brina
Cameo
Champion
Civni (Rubens)
Claygate Pearmain
Clivia
Cornish Aromatic
Cornish Gilliflower
Cortland
Cosmic Crisp
Court Pendu Plat
Cox's Orange Pippin
Crimson Gold
Cripps Red
Cripps Pink (Pink Lady)
Delbard Jubilée
Delbarestivale
Delrouval
Discovery
Dorsett Golden
Dougherty
Duchess of Oldenburg
Egremont Russet
Ellison's Orange
Elstar
Empire
Enterprise
Envy
Esopus Spitzenburg
Eva
Fiesta
Filippa
Flamenco
Florina
Fuji
Gala
Gascoyne's Scarlet
Geheimrat Dr. Oldenburg
Ginger Gold
Golden Delicious
Golden Orange
Goldspur
Granny Smith
Gravenstein
Grimes Golden
Haralson
Honeycrisp
Honeygold
Idared
Ingrid Marie
James Grieve
Jazz
Jersey Black
Jonagold
Jonathan
Jubilee
Julieta
Jupiter
Kanzi
Karmijn de Sonnaville
King of the Pippins
Knobby Russet
Lady Alice
Laxton's Superb
Liberty
Liveland Raspberry
Lodi
Lord Lambourne
Lucombe's Seedling
Macoun
McIntosh
Melba
Melrose
Mutsu
Newtown Pippin
Nicola
Opal
Pacific Rose
Pam's Delight
Papirovka
Paula Red
Pink Pearl
Pinova
Prima
Pristine
Rajka
Ralls Genet
Rambo
Red Astrachan
Red Delicious
Red Pineapple
Redlove apples
Rhode Island Greening
Ribston Pippin
Rome
Roxbury Russet
Sandow
Sekai Ichi
Spartan
Splendour
Star of Devon
Stayman
Sturmer Pippin
Summerfree
Sundowner
Sunset
Suntan
SweeTango
Taliaferro
Tartu Rose
Tentation
Tompkins King
Topaz
Wealthy
Winesap
Winston
Worcester Pearmain
Wyken Pippin
York Imperial
Zestar
Cooking apples
Antonovka
Bismarck
Blenheim Orange
Bramley
Calville Blanc d'hiver
Campanino
Chelmsford Wonder
Creston
Crimson Bramley
Flower of Kent
Golden Noble
Granny Smith
Grenadier
King Byerd
Manks Codlin
Newton Wonder
Norfolk Biffin
Northern Spy
Reinette du Canada
Upton Pyne
White Transparent
Wolf River
Cider apples
Brown Snout
Cap of Liberty
Chisel Jersey
Coccagee
Crimson King
Dabinett
Dufflin
Ellis Bitter
Foxwhelp
Golden Russet
Golden Spire
Hangdown
Harrison Cider
Kingston Black
Major
Michelin
Redstreak
Slack-ma-Girdle
Styre
Tom Putt
Woodcock
Yarlington Mill
Ornamental apple
Flamenco
Goldspur
Wijcik McIntosh
Apple products
Apfelwein
Apple butter
Apple cake
Apple chips
Apple cider
Apple cider vinegar
Apple crisp
Apple dishes
Apple juice
Apple pie
Apple sauce
Apple seed oil
Apple strudel
Applejack
Calvados
Candy apple
Caramel apple
Cider
Himmel und Erde
Ice cider
Jewish apple cake
Pectin
Pommeau
Agriculture
Apple diseases
Apple picking
Apple scab
Applecrab
Countries by apple production
Fruit tree pruning
Gymnosporangium juniperi-virginianae
Johnny Appleseed
Lepidoptera that feed on Malus
Malling series
Malus
Pearmain
Pollination
Pome
PRI disease resistant apple breeding program
Reinette
Russeting
US Apple Association
Cultivars
Production
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text:
Bob's your uncle
From Wikipedia, the free encyclopedia
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For other uses, see Bob's your uncle (disambiguation).
...And Bob's your uncle is an expression of unknown origin, that means "and there it is" or "and there you have it." It is commonly used in United Kingdom and Commonwealth countries. Typically, someone says it to conclude a set of simple instructions or when a result is reached. The meaning is similar to that of the French expression "et voilà!"
"Bob's your uncle" is an exclamation that is used when "everything is all right" and the simple means of obtaining the successful result is explained. For example: "left over right; right over left, and Bob's your uncle – a reef knot." Sometimes the phrase is followed with "and Nellie's your aunt" or "and Fanny's your aunt." It is sometimes elaborately phrased Robert is your mother's brother or similar for comic effect.
Origin[edit]
Robert "Bob" Cecil
The origins are uncertain, but a common theory is that the expression arose after Conservative Prime Minister Robert "Bob" Cecil appointed his nephew Arthur Balfour as Chief Secretary for Ireland in 1887, an act which was apparently both surprising and unpopular. Whatever other qualifications Balfour might have had, "Bob's your uncle" was seen as the conclusive one.[1][2]
See also[edit]
All Sir Garnet
Nepotism
References[edit]
Look up Bob's your uncle in Wiktionary, the free dictionary.
Jump up ^ Langguth, A. J. (1981). Saki: Life of Hector Hugh Munro.
Jump up ^ Hendrickson, Robert (2008). The Facts on File Encyclopedia of Word and Phrase Origins. Facts On File. ISBN 9780816069668.
Further reading[edit]
Turner-Lord, Jann (1992). Bob's your uncle: a dictionary of slang for British mystery fans. Fithian Press. p. 62. 9781564740229.
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text:
You Don't Own Me
From Wikipedia, the free encyclopedia
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"You Don't Own Me"
Single by Lesley Gore
from the album Lesley Gore Sings of Mixed-Up Hearts
B-side
"Run Bobby, Run"
Released
December 1963
Format
7" single
Recorded
1963
Genre
Pop
R&B
Length
2:31
Label
Mercury
Songwriter(s)
John Madara
Dave White
Producer(s)
Quincy Jones
Lesley Gore singles chronology
"She's a Fool"
(1963) "You Don't Own Me"
(1963) "That's the Way Boys Are"
(1964)
"She's a Fool"
(1963) "You Don't Own Me"
(1963) "That's the Way Boys Are"
(1964)
"You Don't Own Me" is a popular song written by Philadelphia songwriters John Madara and David White and recorded by Lesley Gore in 1963, when Gore was 17 years old. The song was Gore's second most successful recording and her last top-ten single. On November 27, 2016, the Grammy Hall of Fame announced its induction, along with that of another 24 songs.[1]
Contents
1 Lyrics
2 Chart performance
3 Covers
3.1 Joan Jett version
3.2 André Hazes version
3.3 Grace and G-Eazy version
3.3.1 Charts and certifications
3.3.1.1 Weekly charts
3.3.1.2 Year-end charts
3.3.1.3 Certifications
4 References
5 External links
Lyrics[edit]
The song expresses a threatened emancipation, as the singer tells a lover that he does not own her, that he is not to tell her what to do or what to say, and that he is not to put her on display. The song's lyrics became an inspiration for younger women and are sometimes cited as a factor in the second wave feminist movement.[2] Gore said, "My take on the song was: I'm 17, what a wonderful thing, to stand up on a stage and shake your finger at people and sing you don't own me."[3] In Gore's obituary, The New York Times referred to "You Don't Own Me" as "indelibly defiant".[4]
Chart performance[edit]
The song reached number two on the Billboard Hot 100 in the United States. The song remained at number two for three consecutive weeks on February 1, 1964, unable to overcome the Beatles' hit, "I Want to Hold Your Hand" and it became Gore's second most successful hit, next to "It's My Party". The song was Gore's last top-ten single.[5][6]
Chart (1964)
Peak
position
US Billboard Hot 100[7] 2
Covers[edit]
Joan Jett version[edit]
Joan Jett released a cover of the song on her debut album, originally titled Joan Jett, but re-released as Bad Reputation. The first release of her well known single I Love Rock 'n' Roll was a Europe only release double A side with You Don't Own Me released in 1979. Joan's version is fairly true to the original, the level of defiant independence remains in the vocals although with Joan's distinct vocal style.
André Hazes version[edit]
André Hazes recorded a Dutch-language version of the song in 1981 for his album Gewoon André; "Zeg Maar Niets Meer" was popular in Europe, and reached number 2 in the Dutch charts in early 1982. In 1998, Eva Pilarová sung a Czech version under the name "Cesta končí" on the album Requiem.
Grace and G-Eazy version[edit]
"You Don't Own Me"
Single by Grace featuring G-Eazy
from the album FMA
Released
March 17, 2015 (2015-03-17)
Format
Digital download
Recorded
2015
Genre
Hip hop soul
R&B
Length
3:19
Label
RCA
SME
Songwriter(s)
John Madara
David White
Gerald Gillum
Producer(s)
Quincy Jones
Parker Ighile
Grace singles chronology
"You Don't Own Me"
(2015) "Dirty Harry"
(2015)
"You Don't Own Me"
(2015) "Dirty Harry"
(2015)
G-Eazy singles chronology
"Fuck with U"
(2014) Fuck with U2014 "You Don't Own Me"
(2015) You Don't Own Me2015 "You Got Me"
(2015) You Got Me2015
The song was covered by Australian singer and songwriter Grace and was released as her debut single. It features American rapper G-Eazy. Grace's version was produced by Quincy Jones, who also produced the original recording by Lesley Gore, and Parker Ighile. It was released on March 17, 2015 one month after Lesley Gore died, and peaked at number one on the ARIA Charts, later being certified 3× Platinum by the ARIA.[8] The song was also a success in New Zealand, peaking at number five for two consecutive weeks, and in the United Kingdom, peaking at number four.
In an interview with House of Fraser, Grace said "[Quincy Jones] told me how the song came out during the feminist movement and how it was such a strong statement. I loved the song, started researching Lesley Gore and fell in love with her as an artist. [You Don't Own Me] really inspired me."[9]
The song was released worldwide on March 17, 2015. It grew to prominence in the UK when it was used in the 2015 House of Fraser Christmas advert.[9] It was also performed by The X Factor contestant Lauren Murray on November 28, 2015 and Matt Terry on October 8, 2016. The increased exposure for the song helped it rise to a peak of number four on the UK Singles Chart. The song was featured in the third trailer for the 2016 film Suicide Squad [10] and appeared on the film's soundtrack album.[11]
The song was featured in the opening of Riverdale's eighth episode in March 2017.
A music video directed by Taylor Cohen was released on June 1, 2015.[12]
Charts and certifications[edit]
Weekly charts[edit]
Chart (2015–16)
Peak
position
Australia (ARIA)[13]
1
Austria (Ö3 Austria Top 40)[14]
55
Belgium (Ultratip Flanders)[15]
42
Canada (Canadian Hot 100)[16]
45
Czech Republic (Singles Digitál Top 100)[17]
52
France (SNEP)[18]
182
Hungary (Single Top 40)[19]
32
Ireland (IRMA)[20]
13
Italy (FIMI)[21]
89
New Zealand (Recorded Music NZ)[22]
5
Portugal (AFP)[23]
62
Scotland (Official Charts Company)[24]
3
Slovakia (Rádio Top 100)[25]
50
Slovakia (Singles Digitál Top 100)[26]
38
Spain (PROMUSICAE)[27]
19
Switzerland (Schweizer Hitparade)[28]
60
UK Singles (Official Charts Company)[29]
4
US Billboard Hot 100[30]
57
US Mainstream Top 40 (Billboard)[31]
22
Year-end charts[edit]
Chart (2015)
Position
Australia (ARIA)[32]
26
New Zealand (Recorded Music NZ)[33]
43
Chart (2016)
Position
UK Singles (Official Charts Company)[34]
87
Certifications[edit]
Region
Certification
Certified units/Sales
Australia (ARIA)[35]
3× Platinum 210,000^
Canada (Music Canada)[36]
Platinum 80,000^
Italy (FIMI)[37]
Gold 25,000*
New Zealand (RMNZ)[38]
Platinum 15,000*
Poland (ZPAV)[39]
2× Platinum 40,000*
United Kingdom (BPI)[40]
Platinum 600,000
United States (RIAA)[41]
Platinum 1,000,000
*sales figures based on certification alone
^shipments figures based on certification alone
sales+streaming figures based on certification alone
References[edit]
Jump up ^ "Nirvana, Bowie, R.E.M. Songs Among Grammy Hall of Fame's 2017 Inductees". Rolling Stone.
Jump up ^ Will Stos (2012). "Bouffants, Beehives, and Breaking Gender Norms: Rethinking 'Girl Group' Music of the 1950s and 1960s". Journal of Popular Music Studies. 24 (2): 117–154. doi:10.1111/j.1533-1598.2012.01322.x.
Jump up ^ "Biography - Lesley Gore". Biography.com. Retrieved 2016-09-27.
Jump up ^ "Lesley Gore, Teenage Voice of Heartbreak, Dies at 68". The New York Times. February 16, 2015. Retrieved September 27, 2016.
Jump up ^ Richie Unterberger. "You Don't Own Me - Lesley Gore | Song Info". AllMusic. Retrieved 2016-09-27.
Jump up ^ "You Don't Own Me Song Facts". Songfacts.com. Retrieved 2016-09-27.
Jump up ^ "Lesley Gore Chart History (Hot 100)". Billboard. Retrieved June 15, 2018.
Jump up ^ "iTunes Store (AU) - Music - Grace - You Don't Own Me (feat. G-Eazy) - Single". iTunes Store (AU). 17 March 2015. Retrieved 15 April 2016.
^ Jump up to: a b "Grace - The Voice Behind our Christmas Avert". House of Fraser. Retrieved 16 April 2016.
Jump up ^ "This is who covers Lesley Gore's You Don't Own Me in the Suicide Squad trailer". Metro. Retrieved 11 April 2016.
Jump up ^ Kaufman, Gil (June 17, 2016). "'Suicide Squad' Soundtrack: Skrillex & Rick Ross, Panic! at the Disco Cover 'Bohemian Rhapsody' & More". Billboard. Retrieved June 22, 2016.
Jump up ^ "Grace - You Don't Own Me ft. G-Eazy". YouTube. 1 June 2015. Retrieved 16 April 2016.
Jump up ^ "Australian-charts.com – Grace feat. G-Eazy – You Don't Own Me". ARIA Top 50 Singles. Retrieved 23 May 2015.
Jump up ^ "Austriancharts.at – Grace feat. G-Eazy – You Don't Own Me" (in German). Ö3 Austria Top 40. Retrieved 1 September 2016.
Jump up ^ "Ultratop.be – Grace feat. G-Eazy – You Don't Own Me" (in Dutch). Ultratip. Retrieved 17 July 2015.
Jump up ^ "Grace Chart History (Canadian Hot 100)". Billboard. Retrieved 8 September 2016.
Jump up ^ "ČNS IFPI" (in Czech). Hitparáda – Digital Top 100 Oficiální. IFPI Czech Republic. Note: insert 201634 into search. Retrieved 1 September 2016.
Jump up ^ "Le Top de la semaine : Top Singles Téléchargés - SNEP (Week 32, 2016)" (in French). Syndicat National de l'Édition Phonographique. Retrieved 13 August 2016.
Jump up ^ "Archívum – Slágerlisták – MAHASZ" (in Hungarian). Single (track) Top 40 lista. Magyar Hanglemezkiadók Szövetsége. Retrieved 3 September 2016.
Jump up ^ "Chart Track: Week 2, 2016". Irish Singles Chart. Retrieved 16 January 2016.
Jump up ^ "Classifica settimanale WK 34" (in Italian). Federazione Industria Musicale Italiana. Retrieved 27 August 2016.
Jump up ^ "Charts.nz – Grace feat. G-Eazy – You Don't Own Me". Top 40 Singles. Retrieved 24 July 2015.
Jump up ^ "Portuguesecharts.com – Grace feat. G-Eazy – You Don't Own Me". AFP Top 100 Singles. Retrieved September 1, 2016.
Jump up ^ "Official Scottish Singles Sales Chart Top 100". Official Charts Company. Retrieved 5 December 2015.
Jump up ^ "SNS IFPI" (in Slovak). Hitparáda – Radio Top 100 Oficiálna. IFPI Czech Republic. Note: insert 201539 into search.
Jump up ^ "SNS IFPI" (in Slovak). Hitparáda – Singles Digital Top 100 Oficiálna. IFPI Czech Republic. Note: insert 201633 into search. Retrieved 1 September 2016.
Jump up ^ "Spanishcharts.com – Grace feat. G-Eazy – You Don't Own Me" Canciones Top 50. Retrieved 22 February 2016.
Jump up ^ "Swisscharts.com – Grace feat. G-Eazy – You Don't Own Me". Swiss Singles Chart. Retrieved 29 February 2016.
Jump up ^ "Official Singles Chart Top 100". Official Charts Company. Retrieved 18 December 2015.
Jump up ^ "Grace Chart History (Hot 100)". Billboard. Retrieved 23 August 2016.
Jump up ^ "Grace Chart History (Pop Songs)". Billboard. Retrieved 27 April 2016.
Jump up ^ "ARIA Charts - End of Year Charts - Top 100 Singles 2015". Australian Recording Industry Association. Retrieved 6 January 2016.
Jump up ^ "Top Selling Singles of 2015". Recorded Music NZ. Retrieved 25 December 2015.
Jump up ^ "End of Year Singles Chart Top 100 – 2016". Official Charts Company. Retrieved 31 December 2016.
Jump up ^ "ARIA Charts – Accreditations – 2016 Singles". Australian Recording Industry Association. Retrieved 29 April 2016.
Jump up ^ "Canadian single certifications – Grace – You Don't Own Me (Feat. G-Eazy)". Music Canada. Retrieved 29 September 2016.
Jump up ^ "Italian single certifications – Grace – You Don't Own Me (Feat. G-Eazy)" (in Italian). Federazione Industria Musicale Italiana. Retrieved 29 September 2016.
Jump up ^ "New Zealand single certifications – Grace feat. G-Eazy – You Don't Own Me". Recorded Music NZ. Retrieved September 4, 2015.
Jump up ^ "Polish single certifications – Grace feat. G-Eazy – You Don't Own Me" (in Polish). Polish Society of the Phonographic Industry. Retrieved 1 March 2017.
Jump up ^ "British single certifications – Grace feat. G-Eazy – You Don't Own Me". British Phonographic Industry. Retrieved 30 September 2016. Select singles in the Format field. Select Platinum in the Certification field. Enter You Don't Own Me in the search field and then press Enter.
Jump up ^ "American single certifications – Grace feat. G-Eazy – You Don't Own Me". Recording Industry Association of America. Retrieved 10 July 2016. If necessary, click Advanced, then click Format, then select Single, then click SEARCH
External links[edit]
Lyrics of this song at MetroLyrics
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"That's the Way Boys Are"
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