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130-623: Saintes-Maries-de-la-Mer ( French pronunciation: [sɛ̃tmaʁi d(ə) la mɛʁ] , alternatively with the definite article Les Saintes-Maries-de-la-Mer , lit. "(the) Saint Marys of the Sea", locally Les Saintes , [le sɛ̃t] ; Provençal : Lei Santei Marias de la Mar ( classical norm ) or Li Sànti Marìo de la Mar ( Mistralian norm ) ), is the capital of the Camargue (Provençal: Camarga ) natural region in Southern France . It lies on

260-537: A mass noun such as water , to indicate a non-specific quantity of it. Partitive articles are a class of determiner ; they are used in French and Italian in addition to definite and indefinite articles. (In Finnish and Estonian , the partitive is indicated by inflection.) The nearest equivalent in English is some , although it is classified as a determiner , and English uses it less than French uses de . Haida has

390-686: A New Testament scholar and historian of early Christianity, contends that the number seven may be merely symbolic, since, in Jewish tradition, seven was the number of completion, so that Mary was possessed by seven demons may simply mean she was completely overwhelmed by their power. In either case, Mary must have suffered from severe emotional or psychological trauma for an exorcism of this kind to have been perceived as necessary. Consequently, her devotion to Jesus resulting from this healing must have been very strong. The Gospels' writers normally relish giving dramatic descriptions of Jesus's public exorcisms, with

520-437: A blind man and one who sees are both together in darkness, they are no different from one another. When the light comes, then he who sees will see the light, and he who is blind will remain in darkness." For early Christians, kissing did not have a romantic connotation and it was common for Christians to kiss their fellow believers as a way of greeting. This tradition is still practiced in many Christian congregations today and

650-400: A broader category called determiners , which also include demonstratives , possessive determiners , and quantifiers . In linguistic interlinear glossing , articles are abbreviated as ART . A definite article is an article that marks a definite noun phrase . Definite articles, such as the English the , are used to refer to a particular member of a group. It may be something that

780-405: A crucified victim". Casey argues that Jesus was given a proper burial by Joseph of Arimathea, noting that, on some very rare occasions, Roman governors did release the bodies of executed prisoners for burial. Nonetheless, he rejects that Jesus could have been interred in an expensive tomb with a stone rolled in front of it like the one described in the gospels, leading him to conclude that Mary and

910-674: A definite article (which has survived into Modern Greek and which bears strong functional resemblance to the German definite article, which it is related to), the earlier Homeric Greek used this article largely as a pronoun or demonstrative, whereas the earliest known form of Greek known as Mycenaean Greek did not have any articles. Articles developed independently in several language families. Not all languages have both definite and indefinite articles, and some languages have different types of definite and indefinite articles to distinguish finer shades of meaning: for example, French and Italian have

1040-624: A determiner. In English, the zero article rather than the indefinite is used with plurals and mass nouns , although the word "some" can be used as an indefinite plural article. Articles are found in many Indo-European languages , Semitic languages (only the definite article) , and Polynesian languages ; however, they are formally absent from many of the world's major languages including Chinese , Japanese , Korean , Mongolian , many Turkic languages (including Tatar , Bashkir , Tuvan and Chuvash ), many Uralic languages (incl. Finnic and Saami languages ), Hindi-Urdu , Punjabi , Tamil ,

1170-561: A distance, with three explicitly naming Mary Magdalene as present. Mark 15:40 lists the names of these women as Mary Magdalene; Mary, mother of James ; and Salome . Matthew 27:55–56 lists Mary Magdalene, Mary mother of James and Joseph, and the unnamed mother of the sons of Zebedee (who may be the same person Mark calls Salome). Luke 23:49 mentioned a group of women watching the crucifixion, but did not give any of their names. John 19:25 lists Mary, mother of Jesus , her sister, Mary, wife of Clopas , and Mary Magdalene as witnesses to

1300-582: A fully independent state following the collapse of the Soviet Union , it requested that formal mentions of its name omit the article. Similar shifts in usage have occurred in the names of Sudan and both Congo (Brazzaville) and Congo (Kinshasa) ; a move in the other direction occurred with The Gambia . In certain languages, such as French and Italian, definite articles are used with all or most names of countries: la France , le Canada , l'Allemagne ; l'Italia , la Spagna , il Brasile . If

1430-555: A group of three women closely linked to Jesus, as according to the gospels they came to his sepulchre three days after the Crucifixion and were the first witnesses of his Resurrection. The designation "de-la-Mer" (of the sea) derives from a medieval tradition that after Jesus' Resurrection, The Three Marys escaped the Christian persecution in Judaea and travelled across the sea by boat, living in

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1560-690: A longer phrase in which the name is a specifier, i.e. the Amazon River , the Hebridean Islands . Where the nouns in such longer phrases cannot be omitted, the definite article is universally kept: the United States , the People's Republic of China . This distinction can sometimes become a political matter: the former usage the Ukraine stressed the word's Russian meaning of "borderlands"; as Ukraine became

1690-471: A longstanding French legend, they either sailed to or were cast adrift - arriving off the coast of what is now France, at "a sort of fortress named Oppidum-Râ". The location became known as "Our Lady of the Boat" ( French : Nôtre-Dame-de-Ratis ) - Râ being used in ratis , or boat). The name was later changed to Notre-Dame-de-la-Mer. In 1838, it was changed to Les Saintes-Maries-de-la-Mer. Today, aside from being

1820-483: A member of a larger group of women , as the first to witness the empty tomb , and, either alone or as a member of a group, as the first to witness Jesus's resurrection. Mary Magdalene is considered to be a saint by the Catholic , Eastern Orthodox , Anglican , and Lutheran denominations. In 2016, Pope Francis raised the level of liturgical memory on July 22 from memorial to feast , and for her to be referred to as

1950-717: A name [has] a definite article, e.g. the Kremlin , it cannot idiomatically be used without it: we cannot say Boris Yeltsin is in Kremlin . Some languages use definite articles with personal names , as in Portuguese ( a Maria , literally: "the Maria"), Greek ( η Μαρία , ο Γιώργος , ο Δούναβης , η Παρασκευή ), and Catalan ( la Núria , el / en Oriol ). Such usage also occurs colloquially or dialectally in Spanish , German , French , Italian and other languages. In Hungarian ,

2080-527: A narrative in an influential homily by Pope Gregory I ("Gregory the Great") in around 591, in which he not only identifies Magdalene with the anonymous sinner with the perfume in Luke's gospel and with Mary of Bethany, the sister of Martha and Lazarus , but also, for the first time, explicitly identifies her sins as ones of a sexual nature: She whom Luke calls the sinful woman, whom John calls Mary, we believe to be

2210-476: A particular man. The word he , which is the indefinite article in Tokelauan, is used to describe ‘any such item’, and is encountered most often with negatives and interrogatives. An example of the use of he as an indefinite article is “ Vili ake oi k'aumai he toki ”, where ‘ he toki ’ mean ‘ an axe ’. The use of he and te in Tokelauan are reserved for when describing a singular noun. However, when describing

2340-468: A partitive article (suffixed -gyaa ) referring to "part of something or... to one or more objects of a given group or category," e.g., tluugyaa uu hal tlaahlaang "he is making a boat (a member of the category of boats)." A negative article specifies none of its noun, and can thus be regarded as neither definite nor indefinite. On the other hand, some consider such a word to be a simple determiner rather than an article. In English, this function

2470-447: A partitive article used for indefinite mass nouns , whereas Colognian has two distinct sets of definite articles indicating focus and uniqueness, and Macedonian uses definite articles in a demonstrative sense, with a tripartite distinction (proximal, medial, distal) based on distance from the speaker or interlocutor. The words this and that (and their plurals, these and those ) can be understood in English as, ultimately, forms of

2600-406: A plural noun, different articles are used. For plural definite nouns, rather than te , the article nā is used. ‘ Vili ake oi k'aumai nā nofoa ’ in Tokelauan would translate to “ Do run and bring me the chairs ” in English. There are some special cases in which instead of using nā , plural definite nouns have no article before them. The absence of an article is represented by 0 . One way that it

2730-425: A poverty of imagination" and that they would have had all kinds of possible motives, especially since women were overrepresented in early Christian communities and women themselves would have had strong motivation to make up a story about other women being the first to find the tomb. He does conclude later, however, that Mary Magdalene must have been one of the people who had an experience in which she thought she saw

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2860-565: A prostitute or in any way notable for a sinful way of life. The misconception probably arose due to a conflation between Mary Magdalene, Mary of Bethany (who anoints Jesus's feet in John 11:1–12 ), and the unnamed "sinful woman" who anoints Jesus's feet in Luke 7:36–50 . As early as the third century, the Church Father Tertullian ( c. 160 – 225) references the touch of "the woman which

2990-404: A role in the selection of a definite article more than the lexical entry attached to the article. Some languages (such as the continental North Germanic languages , Bulgarian or Romanian ) have definite articles only as suffixes . An indefinite article is an article that marks an indefinite noun phrase . Indefinite articles are those such as English " a " or "an", which do not refer to

3120-406: A second witness. Origen also preserves a statement from Celsus that some Christians in his day followed the teachings of a woman named "Mariamme", who is almost certainly Mary Magdalene. Origen merely dismisses this, remarking that Celsus "pours on us a heap of names". A sermon attributed to Hippolytus of Rome ( c. 170 – 235) refers to Mary of Bethany and her sister Martha seeking Jesus in

3250-580: A specific identifiable entity. Indefinites are commonly used to introduce a new discourse referent which can be referred back to in subsequent discussion: Indefinites can also be used to generalize over entities who have some property in common: Indefinites can also be used to refer to specific entities whose precise identity is unknown or unimportant. Indefinites also have predicative uses: Indefinite noun phrases are widely studied within linguistics, in particular because of their ability to take exceptional scope . A proper article indicates that its noun

3380-455: A week later (see John 20:24–29 ). Jesus then sent her to tell the other apostles the good news of his resurrection. The Gospel of John therefore portrays Mary Magdalene as the first apostle, the apostle sent to the apostles. Because scribes were unsatisfied with the abrupt ending of the Gospel of Mark, they wrote several different alternative endings for it. In the " shorter ending ", which

3510-525: A week. The high points at that feast include a ritual when a painted reliquary chest, said to contain the bones of the Saintes Maries, is ceremoniously lowered from its high perch to the altar for veneration, and when the crypt is left open so that the statue of another figure, the Roma's own Saint Sarah , can be honored. On successive days, Romas and a large crowd process statues of Sara and the Saintes Maries from

3640-483: A woman in private, without our knowledge? Should we all listen to her? Did he prefer her to us?" Andrew and Peter's responses are intended to demonstrate that they do not understand Jesus's teachings and that it is really only Mary who truly understands. Matthew the Apostle comes to Mary's defense, giving a sharp rebuke to Peter: "Peter, you are always angry. Now I see you arguing against this woman like an adversary. If

3770-459: A woman who understood everything." The Pistis Sophia , possibly dating as early as the second century, is the best surviving of the Gnostic writings. It was discovered in the 18th century in a large volume containing numerous early Gnostic treatises. The document takes the form of a long dialogue in which Jesus answers his followers' questions. Of the 64 questions, 39 are presented by a woman who

3900-501: A working class summer beach destination with a picturesque Romanesque fortress-church, Church of the Saintes Maries de la Mer , Saintes-Maries-de-la-Mer is known in France for the celebrations it holds for each Mary's feast, in May and October. The feast days in May draw large numbers of Roma Catholics and others from France and beyond — typically 25,000-40,000 people all together — to the town for

4030-499: Is stalas , the white table. Languages in the above table written in italics are constructed languages and are not natural, that is to say that they have been purposefully invented by an individual (or group of individuals) with some purpose in mind. When using a definite article in Tokelauan language , unlike in some languages like English, if the speaker is speaking of an item, they need not have referred to it previously as long as

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4160-794: Is a central figure in Gnostic Christian writings, including the Dialogue of the Savior , the Pistis Sophia , the Gospel of Thomas , the Gospel of Philip , and the Gospel of Mary . These texts portray her as an apostle, as Jesus's closest and most beloved disciple and the only one who truly understood his teachings. In the Gnostic texts , or Gnostic gospels, Mary's closeness to Jesus results in tension with another disciple, Peter , due to her gender and Peter's envy of

4290-448: Is badly fragmented, and speculated but unreliable additions are shown in brackets: And the companion of the [saviour was] Mary Magdalene. [Christ] loved Mary more than [all] the disciples, [and used to] kiss her [often] on the [–]. The rest of the disciples [were offended by it and expressed disapproval]. They said to him, "Why do you love her more than all of us?" The Saviour answered and said to them, "Why do I not love you like her? When

4420-445: Is found in very few manuscripts, the women go to "those around Peter" and tell them what they had seen at the tomb, followed by a brief declaration of the gospel being preached from east to west. This "very forced" ending contradicts the last verse of the original gospel, stating that the women "told no one". The " longer ending ", which is found in most surviving manuscripts, is an "amalgam of traditions" containing episodes derived from

4550-575: Is fulfilled by no , which can appear before a singular or plural noun: In German , the negative article is, among other variations, kein , in opposition to the indefinite article ein . The equivalent in Dutch is geen : The zero article is the absence of an article. In languages having a definite article, the lack of an article specifically indicates that the noun is indefinite. Linguists interested in X-bar theory causally link zero articles to nouns lacking

4680-411: Is known as the " kiss of peace ". Ehrman explains that, in the context of the Gospel of Philip, the kiss of peace is used as a symbol for the passage of truth from one person to another and that it is not in any way an act of "divine foreplay ". The Gospel of Mary is the only surviving apocryphal text named after a woman. It contains information about the role of women in the early church. The text

4810-516: Is mentioned by name twelve times in the canonical gospels, more than most of the apostles and more than any other woman in the gospels, other than Jesus's family. Mary's epithet Magdalene may be a toponymic surname , meaning that she came from the town of Magdala , a fishing town on the western shore of the Sea of Galilee in Roman Judea . The Gospel of Luke chapter 8 lists Mary Magdalene as one of

4940-419: Is more likely, wanted to impress others by telling this fantastic tale, and so by this cock-and-bull story to provide a chance for other beggars". The Church Father Origen ( c. 184 – c. 253) defended Christianity against this accusation in his apologetic treatise Against Celsus , mentioning Matthew 28:1 , which lists Mary Magdalene and "the other Mary" both seeing the resurrected Jesus, thus providing

5070-701: Is probably the Dialogue of the Saviour , a badly damaged Gnostic text discovered in the Nag Hammadi library in 1945. The dialogue consists of a conversation between Jesus, Mary and two apostles – Thomas the Apostle and Matthew the Apostle . In saying 53, the Dialogue attributes to Mary three aphorisms that are attributed to Jesus in the New Testament: "The wickedness of each day [is sufficient]. Workers deserve their food. Disciples resemble their teachers." The narrator commends Mary stating, "she spoke this utterance as

5200-437: Is proper , and refers to a unique entity. It may be the name of a person, the name of a place, the name of a planet, etc. The Māori language has the proper article a , which is used for personal nouns; so, " a Pita " means "Peter". In Māori, when the personal nouns have the definite or indefinite article as an important part of it, both articles are present; for example, the phrase " a Te Rauparaha ", which contains both

5330-404: Is referred to as Mary or Mary Magdalene. At one point, Jesus says, "Mary, thou blessed one, whom I will perfect in all mysteries of those of the height, discourse in openness, thou, whose heart is raised to the kingdom of heaven more than all thy brethren." At another point, he tells her, "Well done, Mary. You are more blessed than all women on earth, because you will be the fullness of fullness and

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5460-412: Is usually used is if a large amount or a specific class of things are being described. Occasionally, such as if one was describing an entire class of things in a nonspecific fashion, the singular definite noun te would is used. In English, ‘ Ko te povi e kai mutia ’ means “ Cows eat grass ”. Because this is a general statement about cows, te is used instead of nā . The ko serves as a preposition to

5590-567: The Baltic languages , the majority of Slavic languages , the Bantu languages (incl. Swahili ). In some languages that do have articles, such as some North Caucasian languages , the use of articles is optional; however, in others like English and German it is mandatory in all cases. Linguists believe the common ancestor of the Indo-European languages , Proto-Indo-European , did not have articles. Most of

5720-522: The Gospel of Mark , reputed by scholars to be the earliest surviving gospel, does not mention Mary Magdalene until Jesus's crucifixion, the Gospel of Luke 8:2–3 provides a brief summary of her role during his ministry: Soon afterwards he went on through cities and villages, proclaiming and bringing the good news of the kingdom of God . The twelve were with him, as well as some women who had been cured of evil spirits and infirmities: Mary, called Magdalene, from whom seven demons had gone out, and Joanna ,

5850-709: The Mediterranean Sea . Administratively, it is a commune in the Bouches-du-Rhône department , on the departmental border with Gard . It covers the second-largest area of all communes in metropolitan France , smaller only than that of neighbouring Arles . In 2021, it had a population of 2,120. The town is situated in the Rhône river delta, about 1 km east of the mouth of the Petit Rhône distributary . The commune comprises alluvial land and marshland, and includes

5980-486: The Étang de Vaccarès , a large lagoon. The main industry is tourism. Agriculture is also significant, and ranchers have raised horses and cattle unique to the Camargue ; some of the bulls are used for Spanish-style bull-fighting and for the bloodless course camarguaise . There is bus service to Arles, 38 km away. The village was noted as Ra in the 4th century AD by the Roman geographer Rufus Festus Avienus . In

6110-623: The "Apostle of the apostles". Some Protestant churches honor her as a heroine of the faith. The Eastern Orthodox churches also commemorate her on the Sunday of the Myrrhbearers , the Orthodox equivalent of one of the Western Three Marys traditions. Because she was the first to witness Jesus's resurrection, Mary Magdalene is known in some Christian traditions as the "apostle to the apostles". She

6240-427: The , or it could also translate to the English indefinite article a . An example of how the definite article te can be used as an interchangeable definite or indefinite article in the Tokelauan language would be the sentence “ Kua hau te tino ”. In the English language, this could be translated as “ A man has arrived ” or “ The man has arrived ” where using te as the article in this sentence can represent any man or

6370-412: The 6th century, the archbishopric of Arles was active and created a monastery or church in the town, named St Mary, a favorite of the fishermen. The village became known as Notre-Dame-de-Ratis (Our Lady of the Boat - Râ being used in ratis , or boat) in reference to the three Marys arriving by boat. (Droit, 1963, 19). The name was later changed to Notre-Dame-de-la-Mer (Our Lady of the Sea, a synonym for

6500-469: The Apostle , Mary Magdalene left behind no known writings of her own. She was never mentioned in any of the Pauline epistles or in any of the general epistles . The earliest and most reliable sources about her life are the three Synoptic Gospels of Mark , Matthew , and Luke , which were all written during the first century AD. Mary Magdalene's epithet Magdalene ( ἡ Μαγδαληνή ; lit.   '

6630-520: The Basque speakers"). Speakers of Assyrian Neo-Aramaic , a modern Aramaic language that lacks a definite article, may at times use demonstratives aha and aya (feminine) or awa (masculine) – which translate to "this" and " that ", respectively – to give the sense of "the". In Indonesian , the third person possessive suffix -nya could be also used as a definite article. Indefinite articles typically arise from adjectives meaning one . For example,

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6760-472: The Bible. In these apocryphal texts, Mary Magdalene is portrayed as a visionary and leader of the early movement whom Jesus loved more than he loved the other disciples. These texts were written long after the death of the historical Mary Magdalene. They are not regarded by bible scholars as reliable sources of information about her life. Sanders summarizes the scholarly consensus that: ... very, very little in

6890-505: The Camargue the rest of their lives and helping to bring Christianity to France. The three saints Mary Magdalene , Mary Salome and Mary of Clopas are believed to be the women who were the first witnesses to the empty tomb at the resurrection of Jesus . After the Crucifixion of Jesus, the Marys were said to set sail from Alexandria, Egypt with their uncle Joseph of Arimathea . According to

7020-486: The Gospel of Thomas, where women can only be saved by becoming men, in the Gospel of Mary, they can be saved just as they are. Peter approaches Mary and asks her: "Sister we know that the Saviour loved you more than the rest of woman. Tell us the words of the Saviour which you remember which you know, but we do not, nor have we heard them". Mary answered and said, "What is hidden from you I will proclaim to you". And she began to speak to them these words: "I", she said, "I saw

7150-488: The Lord in a vision and I said to Him, Lord I saw you today in a vision". Mary then proceeds to describe the Gnostic cosmology in depth, revealing that she is the only one who has understood Jesus's true teachings. Andrew the Apostle challenges Mary, insisting, "Say what you think about what she said, but I do not believe the savior said this. These teachings are strange ideas." Peter responds, saying, "Did he really speak with

7280-503: The Magdalene ' ) probably means that she came from Magdala , a village on the western shore of the Sea of Galilee that was primarily known in antiquity as a fishing town. Mary was, by far, the most common Jewish given name for girls and women during the first century, so it was necessary for the authors of the gospels to call her Magdalene in order to distinguish her from the other women named Mary who followed Jesus. Although

7410-601: The Mary from whom seven devils were ejected according to Mark. What did these seven devils signify, if not all the vices? It is clear, that the woman previously used the unguent to perfume her flesh in forbidden acts. What she therefore displayed more scandalously, she was now offering to God in a more praiseworthy manner. She had coveted with earthly eyes, but now through penitence these are consumed with tears. She displayed her hair to set off her face, but now her hair dries her tears. She had spoken proud things with her mouth, but in kissing

7540-457: The New Testament. Some scholars believe that at least a few of these sayings may authentically be traced back to the historical Jesus. Two of the sayings reference a woman named "Mary", who is generally regarded as Mary Magdalene. In saying 21, Mary herself asks Jesus, "Whom are your disciples like?" Jesus responds, "They are like children who have settled in a field which is not theirs. When

7670-461: The Northumbrian dialect), or þæt (neuter). The neuter form þæt also gave rise to the modern demonstrative that . The ye occasionally seen in pseudo-archaic usage such as " Ye Olde Englishe Tea Shoppe" is actually a form of þe , where the letter thorn ( þ ) came to be written as a y . Multiple demonstratives can give rise to multiple definite articles. Macedonian , for example, in which

7800-508: The Syrian ( c. 306 – 373). Part of the reason for the identification of Mary Magdalene as a sinner may derive from the reputation of her birthplace, Magdala, which, by the late first century, was infamous for its inhabitants' alleged vice and licentiousness. In one of his preserved sayings, Gregory of Nyssa ( c. 330 – 395) identifies Mary Magdalene as "the first witness to the resurrection, that she might set straight again by her faith in

7930-642: The Virgin Mary). The current Church of the Saintes Maries de la Mer was built from the 9th to the 12th century, as a fortress and a refuge. It can be seen from 10 km away. It has a fresh water well inside, for when the villagers had to take shelter from raiders. In the 9th century, the town suffered raids from the Mediterranean Sea by the Vikings and later from the Saracens . In the 15th century, someone discovered

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8060-472: The apocryphal gospels could conceivably go back to the time of Jesus. They are legendary and mythological. Of all the apocryphal material, only some of the sayings in the Gospel of Thomas are worth consideration. Nonetheless, the texts have been frequently promoted in modern works as though they were reliable. Such works often support sensationalist statements about Jesus and Mary Magdalene's relationship. The earliest dialogue between Jesus and Mary Magdalene

8190-486: The articles are suffixed, has столот ( stolot ), the chair; столов ( stolov ), this chair; and столон ( stolon ), that chair. These derive from the Proto-Slavic demonstratives *tъ "this, that", *ovъ "this here" and *onъ "that over there, yonder" respectively. Colognian prepositions articles such as in dat Auto , or et Auto , the car; the first being specifically selected, focused, newly introduced, while

8320-401: The burial of Jesus. Matthew 27:61 lists Mary Magdalene and "the other Mary" as witnesses. Luke 23:55 mentions "the women who had followed him from Galilee", but does not list any of their names. John 19:39–42 does not mention any women present during Joseph's burial of Jesus, but does mention the presence of Nicodemus , a Pharisee with whom Jesus had a conversation near the beginning of

8450-495: The church to the beach, carrying them right into the sea. The dark-skinned Saint Sara of the Roma pilgrimage is said to have possibly been the Egyptian servant of the three Marys. In another version, Sara was a local woman who welcomed the three Marys on their arrival. A statue of Sarah is in the crypt of the church, which also encloses a 4th-century BC taurobolic altar once dedicated to

8580-582: The colloquial use of definite articles with personal names, though widespread, is considered to be a Germanism . The definite article sometimes appears in American English nicknames such as "the Donald", referring to former president Donald Trump , and "the Gipper", referring to former president Ronald Reagan . A partitive article is a type of article, sometimes viewed as a type of indefinite article, used with

8710-513: The completion of completion." Simon Peter, annoyed at Mary's dominance of the conversation, tells Jesus, "My master, we cannot endure this woman who gets in our way and does not let any of us speak, though she talks all the time." Mary defends herself, saying, "My master, I understand in my mind that I can come forward at any time to interpret what Pistis Sophia [a female deity] has said, but I am afraid of Peter, because he threatens me and hates our gender." Jesus assures her, "Any of those filled with

8840-496: The cross is probably historical because Christians would have been unlikely to make up that the main witnesses to the crucifixion were women and also because their presence is attested in both the Synoptic Gospels and in the Gospel of John independently. Maurice Casey concurs that the presence of Mary Magdalene and the other women at the crucifixion of Jesus may be recorded as an historical fact. According to E. P. Sanders ,

8970-454: The crucifixion. Virtually all reputable historians agree that Jesus was crucified by the Romans under the orders of Pontius Pilate . James Dunn states of baptism and crucifixion that these "two facts in the life of Jesus command almost universal assent". Nonetheless, the gospels' accounts of Jesus's crucifixion differ. Ehrman states that the presence of Mary Magdalene and the other women at

9100-477: The cult of the Indo-Iranian god Mithras , although a likely Celtic origin is claimed. Definite article In English , both "the" and "a(n)" are articles, which combine with nouns to form noun phrases. Articles typically specify the grammatical definiteness of the noun phrase, but in many languages, they carry additional grammatical information such as gender , number , and case . Articles are part of

9230-525: The dead and instructed them to tell the male disciples that he would meet them in Galilee. Instead, the women ran away and told no one, because they were too afraid. The original text of the gospel ends here, without the resurrected Jesus making an appearance to anyone. Casey argues that the reason for this abrupt ending may be because the Gospel of Mark is an unfinished first draft. According to Matthew 28:1–10 , Mary Magdalene and "the other Mary" went to

9360-439: The default definite article, whereas the proximal form (with infix -o- , derived from the proximal demonstrative hau-/hon- ) is marked and indicates some kind of (spatial or otherwise) close relationship between the speaker and the referent (e.g., it may imply that the speaker is included in the referent): etxeak ("the houses") vs. etxeok ("these houses [of ours]"), euskaldunak ("the Basque speakers") vs. euskaldunok ("we,

9490-773: The definite article the (whose declension in Old English included thaes , an ancestral form of this/that and these/those). In many languages, the form of the article may vary according to the gender , number , or case of its noun. In some languages the article may be the only indication of the case. Many languages do not use articles at all, and may use other ways of indicating old versus new information, such as topic–comment constructions. Plural: -ene, -ne (all suffixes) एउटा , एउटी , एक , अनेक , कुनै Plural: -ene, -a (all suffixes) Plural: -ane, -ene, -a (all suffixes) Plural: -na, -a, -en (all suffixes) The following examples show articles which are always suffixed to

9620-450: The definite article": Definite articles (Stage I) evolve from demonstratives, and in turn can become generic articles (Stage II) that may be used in both definite and indefinite contexts, and later merely noun markers (Stage III) that are part of nouns other than proper names and more recent borrowings. Eventually articles may evolve anew from demonstratives. Definite articles typically arise from demonstratives meaning that . For example,

9750-511: The definite articles in most Romance languages —e.g., el , il , le , la , lo, a, o — derive from the Latin demonstratives ille (masculine), illa (feminine) and illud (neuter). The English definite article the , written þe in Middle English , derives from an Old English demonstrative, which, according to gender , was written se (masculine), seo (feminine) ( þe and þeo in

9880-499: The earliest Church Fathers do not mention Mary Magdalene, and those who do mention her usually only discuss her very briefly. In his anti-Christian polemic The True Word , written between 170 and 180, the pagan philosopher Celsus declared that Mary Magdalene was nothing more than "a hysterical female... who either dreamt in a certain state of mind and through wishful thinking had a hallucination due to some mistaken notion (an experience which has happened to thousands), or, which

10010-405: The empty tomb, regardless of whether or not they are accurate, can definitely be traced back to the historical Mary Magdalene, saying that, in Jewish society, women were regarded as unreliable witnesses and were forbidden from giving testimony in court, so early Christians would have had no motive to make up a story about a woman being the first to discover the empty tomb. In fact, if they had made

10140-432: The garden like Mary Magdalene in John 20 , indicating a conflation between Mary of Bethany and Mary Magdalene. The sermon describes the conflated woman as a "second Eve " who compensates for the disobedience of the first Eve through her obedience. The sermon also explicitly identifies Mary Magdalene and the other women as "apostles". The first clear identification of Mary Magdalene as a redeemed sinner comes from Ephrem

10270-414: The gospel deals with Jesus's parting words to his followers after a post-resurrection appearance. Mary first appears in the second part, in which she tells the other disciples, who are all in fright for their own lives: "Do not weep or grieve or be in doubt, for his grace will be with you all and will protect you. Rather, let us praise his greatness, for he has prepared us and made us truly human." Unlike in

10400-418: The gospel. Ehrman, who previously accepted the story of Jesus's burial as historical, now rejects it as a later invention on the basis that Roman governors almost never allowed for executed criminals to be given any kind of burial and Pontius Pilate in particular was not "the sort of ruler who would break with tradition and policy when kindly asked by a member of the Jewish council to provide a decent burial for

10530-401: The gospels. This passage made no mention of Mary Magdalene, the other women, or the story of the empty tomb, but rather credits Simon Peter with having been the first to see the risen Jesus. Despite this, all four canonical gospels, as well as the apocryphal Gospel of Peter, agreed that Mary Magdalene, either alone or as a member of a group, was the first person to discover that Jesus's tomb

10660-521: The indefinite articles in the Romance languages —e.g., un , una , une —derive from the Latin adjective unus . Partitive articles, however, derive from Vulgar Latin de illo , meaning (some) of the . The English indefinite article an is derived from the same root as one . The -n came to be dropped before consonants, giving rise to the shortened form a . The existence of both forms has led to many cases of juncture loss , for example transforming

10790-401: The item is specific. This is also true when it comes to the reference of a specific person. So, although the definite article used to describe a noun in the Tokelauan language is te , it can also translate to the indefinite article in languages that requires the item being spoken of to have been referenced prior. When translating to English, te could translate to the English definite article

10920-494: The languages in this family do not have definite or indefinite articles: there is no article in Latin or Sanskrit , nor in some modern Indo-European languages, such as the families of Slavic languages (except for Bulgarian and Macedonian , which are rather distinctive among the Slavic languages in their grammar, and some Northern Russian dialects ), Baltic languages and many Indo-Aryan languages . Although Classical Greek had

11050-407: The latter is not selected, unfocused, already known, general, or generic. Standard Basque distinguishes between proximal and distal definite articles in the plural (dialectally, a proximal singular and an additional medial grade may also be present). The Basque distal form (with infix -a- , etymologically a suffixed and phonetically reduced form of the distal demonstrative har-/hai- ) functions as

11180-456: The life. Jesus said: Behold, I shall lead her, that I may make her male, in order that she also may become a living spirit like you males. For every woman who makes herself male shall enter into the kingdom of heaven. In the ancient world, many patriarchal cultures believed that women were inferior to men and that they were, in essence, "imperfect men" who had not fully developed. When Peter challenges Mary's authority in this saying, he does so on

11310-665: The male apostles. That women played such an active and important role in Jesus's ministry was not entirely radical or even unique; inscriptions from a synagogue in Aphrodisias in Asia Minor from around the same time period reveal that many of the major donors to the synagogue were women. Jesus's ministry did bring women greater liberation than they would typically have held in mainstream Jewish society. All four canonical gospels agree that several other women watched Jesus's crucifixion from

11440-434: The manuscript was not published until 1955. Roughly half the text of the gospel in this manuscript has been lost ; the first six pages and four from the middle are missing. In addition to this Coptic translation, two brief third-century fragments of the gospel in the original Greek ( P. Rylands 463 and P. Oxyrhynchus 3525 ) have also been discovered, which were published in 1938 and 1983 respectively. The first part of

11570-484: The mother of James went to the tomb and found the stone already rolled away, as in Mark. They went inside and saw two young men dressed in white who told them that Jesus had risen from the dead. Then they went and told the eleven remaining apostles, who dismissed their story as nonsense. In Luke's account, Jesus never appears to the women, but instead makes his first appearance to Cleopas and an unnamed "disciple" on

11700-414: The noun: Examples of prefixed definite articles: A different way, limited to the definite article, is used by Latvian and Lithuanian . The noun does not change but the adjective can be defined or undefined. In Latvian: galds , a table / the table; balt s galds , a white table; balt ais galds , the white table. In Lithuanian: stalas , a table / the table; balt as stalas , a white table; baltas

11830-511: The original a napron into the modern an apron . The Persian indefinite article is yek , meaning one. Mary Magdalene Mary Magdalene (sometimes called Mary of Magdala , or simply the Magdalene or the Madeleine ) was a woman who, according to the four canonical gospels , traveled with Jesus as one of his followers and was a witness to his crucifixion and resurrection . She

11960-440: The original text, possibly based on the Gospel of Luke. In the first century, demons were believed widely to cause physical and psychological illness. Bruce Chilton , a scholar of early Christianity, states that the reference to the number of demons being "seven" may mean that Mary had to undergo seven exorcisms, probably over a long period of time, due to the first six being partially or wholly unsuccessful. Bart D. Ehrman ,

12090-406: The other gospels. First, it describes an appearance by Jesus to Mary Magdalene alone (as in the Gospel of John), followed by brief descriptions of him appearing to the two disciples on the road to Emmaus (as in the Gospel of Luke) and to the eleven remaining disciples (as in the Gospel of Matthew). In his book published in 2006, Ehrman states that "it appears virtually certain" that the stories of

12220-467: The other women are mentioned throughout the gospels indicate strongly that they were vital to Jesus's ministry and that Mary Magdalene always appears first, whenever she is listed in the Synoptic Gospels as a member of a group of women , indicates that she was seen as the most important out of all of them. Carla Ricci notes that, in lists of the disciples, Mary Magdalene occupies a similar position among Jesus's female followers as Simon Peter does among

12350-407: The other women must not have seen the tomb. Sanders affirms Jesus's burial by Joseph of Arimathea in the presence of Mary Magdalene and the other female followers as completely historical. The earliest description of Jesus's post-resurrection appearances is a quotation of a pre-Pauline creed preserved by Paul the Apostle in 1 Corinthians 15:3–8 , which was written roughly 20 years before any of

12480-533: The owners of the field come, they will say, 'Let us have back our field.' They (will) undress in their presence in order to let them have back their field and to give it back to them." Following this, Jesus continues his explanation with a parable about the owner of a house and a thief, ending with the common rhetoric, "Whoever has ears to hear let him hear." Mary's mention in saying 114, however, has generated considerable controversy: Simon Peter said to them: Let Mary go forth from among us, for women are not worthy of

12610-431: The possessed person wailing, thrashing, and tearing his or her clothes in front of a crowd. By contrast, that Mary's exorcism receives little attention may indicate that either Jesus performed it privately or that the recorders did not perceive it as particularly dramatic. Because Mary is listed as one of the women who supported Jesus's ministry financially, she must have been relatively wealthy. The places where she and

12740-434: The possibility that Mary of Bethany and the unnamed sinner from Luke might be the same person, but did not associate Mary Magdalene with either of them. Instead, Augustine praised Mary Magdalene as "unquestionably... surpassingly more ardent in her love than these other women who had administered to the Lord". The portrayal of Mary Magdalene as a prostitute began in 591, when Pope Gregory I identified Mary Magdalene, who

12870-714: The present, but they are mentioned by the early Christian heretic-hunter Epiphanius of Salamis in his Panarion . Epiphanius says that the Greater Questions of Mary contained an episode in which, during a post-resurrection appearance, Jesus took Mary to the top of a mountain, where he pulled a woman out of his side and engaged in sexual intercourse with her. Then, upon ejaculating , Jesus drank his own semen and told Mary, "Thus we must do, that we may live." Upon hearing this, Mary instantly fainted, to which Jesus responded by helping her up and telling her, "O thou of little faith, wherefore didst thou doubt?" This story

13000-527: The proper article a and the definite article Te refers to the person name Te Rauparaha . The definite article is sometimes also used with proper names, which are already specified by definition (there is just one of them). For example: the Amazon, the Hebrides . In these cases, the definite article may be considered superfluous. Its presence can be accounted for by the assumption that they are shorthand for

13130-463: The reason why the women watched the crucifixion even after the male disciples had fled may have been because they were less likely to be arrested, they were braver than the men, or some combination thereof. All four canonical gospels, as well as the apocryphal Gospel of Peter , agree that Jesus's body was taken down from the cross and buried by a man named Joseph of Arimathea . Mark 15:47 lists Mary Magdalene and Mary, mother of Joses as witnesses to

13260-466: The relics of Mary of Clopas and Mary Salome , who were said to have arrived there by sea (together with Mary Magdalene ). The 500th anniversary of this event was celebrated in the 20th century by Pope John XXIII . In 1720, the town was spared by the plague . During the anti-clerical fervor of the French Revolution , the church was partially destroyed and the stones recycled. In 1838, the town

13390-452: The resurrection, what was turned over in her transgression". Ambrose ( c. 340 – 397), by contrast, not only rejected the conflation of Mary Magdalene, Mary of Bethany, and the anointing sinner, but even proposed that the authentic Mary Magdalene was, in fact, two separate people: one woman named Mary Magdalene who discovered the empty tomb and a different Mary Magdalene who saw the risen Christ. Augustine of Hippo (354–430) entertained

13520-489: The risen Jesus approached her. She at first mistook him for the gardener, but, after she heard him say her name, she recognized him and cried out " Rabbouni! " (which is Aramaic for 'teacher'). His next words may be translated as " Don't touch me , for I have not yet ascended to my Father" or "Stop clinging to me, [etc.]", the latter more probable in view of the grammar (negated present imperative: stop doing something already in progress) as well as Jesus's challenge to Thomas

13650-443: The risen Jesus, citing her prominence in the gospel resurrection narratives and her absence everywhere else in the gospels as evidence. New Testament apocrypha writings mention Mary Magdalene. Some of these writings were cited as scripture by early Christians. However, they were never admitted to the canon of the New Testament . Roman Catholic, Eastern Orthodox and Protestant churches generally do not view these writings as part of

13780-416: The road to Emmaus . Luke's narrative also removes the injunction for the women to tell the disciples to return to Galilee and instead has Jesus tell the disciples not to return to Galilee, but rather to stay in the precincts of Jerusalem. Mary Magdalene's role in the resurrection narrative is greatly increased in the account from the Gospel of John. According to John 20:1–10 , Mary Magdalene went to

13910-525: The savior made her worthy, who are you to reject her? Surely the savior knows her well. That is why he loved her more than us." The Borborites , also known as the Phibionites, were an early Christian Gnostic sect during the late fourth century who had numerous scriptures involving Mary Magdalene, including The Questions of Mary , The Greater Questions of Mary , The Lesser Questions of Mary , and The Birth of Mary . None of these texts have survived to

14040-606: The speaker has already mentioned, or it may be otherwise something uniquely specified. For example, Sentence 1 uses the definite article and thus, expresses a request for a particular book. In contrast, Sentence 2 uses an indefinite article and thus, conveys that the speaker would be satisfied with any book. The definite article can also be used in English to indicate a specific class among other classes: However, recent developments show that definite articles are morphological elements linked to certain noun types due to lexicalization . Under this point of view, definiteness does not play

14170-482: The special teachings given to her. In the Gospel of Philip's text, Marvin Meyer's translation says (missing text bracketed): "The companion of the [...] is Mary of Magdala. The [...] her more than [...] the disciples, [...] kissed her often on her [...]." It is widely accepted among secular historians that, like Jesus, Mary Magdalene was a real historical figure. Nonetheless, very little is known about her life. Unlike Paul

14300-457: The spirit of light will come forward to interpret what I say: no one will be able to oppose them." The Gospel of Thomas , usually dated to the late first or early second century, was among the ancient texts discovered in the Nag Hammadi library in 1945. The Gospel of Thomas consists entirely of 114 sayings attributed to Jesus. Many of these sayings are similar to ones in the canonical gospels, but others are completely unlike anything found in

14430-407: The story of the empty tomb can only be a later invention because there is virtually no possibility that Jesus's body could have been placed in any kind of tomb and, if Jesus was never buried, then no one alive at the time could have said that his non-existent tomb had been found empty. He concludes that the idea that early Christians would have had "no motive" to make up the story simply "suffers from

14560-452: The story up, they would have had strong motivation to make Peter, Jesus's closest disciple while he was alive, the discoverer of the tomb instead. He also says that the story of Mary Magdalene discovering the empty tomb is independently attested in the Synoptics, the Gospel of John, and in the Gospel of Peter. N. T. Wright states that, "it is, frankly, impossible to imagine that [the women at

14690-519: The texts found in Nag Hammadi in 1945. In a manner very similar to John 19:25–26 , the Gospel of Philip presents Mary Magdalene among Jesus's female entourage, adding that she was his koinônos , a Greek word variously translated in contemporary versions as 'partner, associate, comrade, companion': There were three who always walked with the Lord: Mary, his mother, and her sister , and Magdalene, who

14820-430: The tomb when it was still dark and saw that the stone had already been rolled away. She did not see anyone, but immediately ran to tell Peter and the " beloved disciple ", who came with her to the tomb and confirmed that it was empty, but returned home without seeing the risen Jesus. According to John 20:11–18 , Mary, now alone in the garden outside the tomb, saw two angels sitting where Jesus's body had been. Then

14950-429: The tomb. An earthquake occurred and an angel dressed in white descended from Heaven and rolled aside the stone as the women were watching. The angel told them that Jesus had risen from the dead. Then the risen Jesus himself appeared to the women as they were leaving the tomb and told them to tell the other disciples that he would meet them in Galilee. According to Luke 24:1–12 Mary Magdalene, Joanna, and Mary

15080-547: The tomb] were inserted into the tradition after Paul's day." Casey challenges this argument, contending that the women at the tomb are not legal witnesses, but rather heroines in line with a long Jewish tradition. He contends that the story of the empty tomb was invented by either the author of the Gospel of Mark or by one of his sources, based on the historically genuine fact that the women really had been present at Jesus's crucifixion and burial. In his book published in 2014, Ehrman rejects his own previous argument, stating that

15210-638: The unnamed "sinful woman" was still a major controversy in the years leading up to the Reformation , and some Protestant leaders rejected it. During the Counter-Reformation , the Catholic Church emphasized Mary Magdalene as a symbol of penance . In 1969, Pope Paul VI removed the identification of Mary Magdalene with Mary of Bethany and the "sinful woman" from the General Roman Calendar , but

15340-400: The view of her as a former prostitute has persisted in popular culture. The unnamed "sinful woman" in Luke 7:36–50 is never identified as a prostitute and, in Jewish society at the time the gospel was written, "sinful" could have simply meant that she "did not assiduously observe the law of Moses ". The notion of Mary Magdalene specifically being a former prostitute or loose woman dates to

15470-404: The widely accepted premise that she is a woman and therefore an inferior human being. When Jesus rebukes him for this, he bases his response on the same premise, stating that Mary and all faithful women like her will become men and that salvation is therefore open to all, even those who are presently women. The Gospel of Philip , dating from the second or third century, survives in part among

15600-409: The wife of Herod 's steward Chuza, and Susanna , and many others, who provided for them out of their resources. According to the Gospel of Luke , Jesus exorcised "seven demons" from Mary Magdalene. That seven demons had possessed Mary is repeated in Mark 16:9, part of the "longer ending" of that gospel – this is not found in the earliest manuscripts and is possibly a second-century addition to

15730-518: The women who traveled with Jesus and helped support his ministry "out of their resources", indicating that she was probably wealthy. The same passage also states that seven demons had been driven out of her , a statement which is repeated from Mark 16 . In all four canonical gospels, Mary Magdalene is a witness to the crucifixion of Jesus and, in the Synoptic Gospels , she is also present at his burial. All four gospels identify her, either alone or as

15860-557: The “ te ” The article ni is used for describing a plural indefinite noun. ‘ E i ei ni tuhi? ’ translates to “ Are there any books? ” Articles often develop by specialization of adjectives or determiners . Their development is often a sign of languages becoming more analytic instead of synthetic , perhaps combined with the loss of inflection as in English, Romance languages, Bulgarian, Macedonian and Torlakian. Joseph Greenberg in Universals of Human Language describes "the cycle of

15990-559: Was a sinner" in effort to prove that Jesus "was not a phantom, but really a solid body". This may indicate that Mary Magdalene was already being conflated with the "sinful woman" in Luke 7:36–50 , though Tertullian never clearly identifies the woman of whom he speaks as Mary Magdalene. Elaborate medieval legends from Western Europe then emerged, which told exaggerated tales of Mary Magdalene's wealth and beauty, as well as of her alleged journey to southern Gaul (modern-day France ). The identification of Mary Magdalene with Mary of Bethany and

16120-553: Was called his companion. His sister, his mother and his companion were each a Mary. The Gospel of Philip uses cognates of koinônos and Coptic equivalents to refer to the literal pairing of men and women in marriage and sexual intercourse, but also metaphorically, referring to a spiritual partnership, and the reunification of the Gnostic Christian with the divine realm. The Gospel of Philip also contains another passage relating to Jesus's relationship with Mary Magdalene. The text

16250-440: Was empty. Nonetheless, the details of the accounts differ drastically. According to Mark 16:1–8 , the earliest account of the discovery of the empty tomb, Mary Magdalene, Mary the mother of James, and Salome went to the tomb just after sunrise, a day and half after Jesus's burial and found that the stone had already been rolled away. They went inside and saw a young man dressed in white, who told them that Jesus had risen from

16380-515: Was introduced in Luke 8:2, with Mary of Bethany (Luke 10:39) and the unnamed "sinful woman" who anointed Jesus's feet in Luke 7:36–50. Pope Gregory's Easter sermon resulted in a widespread belief that Mary Magdalene was a repentant prostitute or promiscuous woman. Her reputation in Western Christianity as being a repentant prostitute or loose woman are not supported by the canonical gospels, which at no point imply that she had ever been

16510-462: Was probably written over a century after the historical Mary Magdalene's death. The text is not attributed to her and its author is anonymous. Instead, it received its title because it is about her. The main surviving text comes from a Coptic translation preserved in a fifth-century manuscript ( Berolinensis Gnosticus 8052,1) discovered in Cairo in 1896. As a result of numerous intervening conflicts,

16640-502: Was renamed Saintes-Maries-de-la-Mer, after the three Maries of its Catholic and local history. Shortly afterward, the pilgrimage (see below) was instituted. A narrow-gauge railway line to Arles operated from 1892 until 1953. In 1888, Van Gogh made several paintings of the seascape and the town. In the early 20th century, the town was a literary and artistic center, with visits inter alios from such figures as American writer Ernest Hemingway and Spanish painter Picasso . The vicinity

16770-490: Was supposedly the basis for the Borborite Eucharist ritual in which they allegedly engaged in orgies and drank semen and menstrual blood as the "body and blood of Christ" respectively. Ehrman casts doubt on the accuracy of Epiphanius's summary, commenting that "the details of Epiphanius's description sound very much like what you can find in the ancient rumor mill about secret societies in the ancient world". Most of

16900-536: Was used as a setting for various films. Since the second half of the 20th century, the population has increased. Retired people and holiday accommodation largely supplanted the fishermen and farmers, with a corresponding political shift to the right in elections. Saintes-Maries-de-la-Mer, an ancient town in the marshes of the Camargue, where the Rhône meets the Mediterranean Sea, is named after The Three Marys — in French, Marie Madeleine, Marie Salomé and Marie de Cléophas —

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