Instruct: Given a question, retrieve relevant documents that can help answer the question.
Query: How many people live in Jerusalem?
Jerusalem had population of 801,000 in 2011, of which Jews compromised 497,000 (62%), Muslims 281,000 (35%), Christians 14,000 (around 2%) and 9,000 (1%) were not classified by religion.[60]
The earliest tradition regarding Jerusalem states that Adam, the first man, was created from the same place where in future the Altar would stand in the Holy Temple in Jerusalem. After he was ejected from the Garden of Eden, he returned to this spot to offer a sacrifice to God. Cain and Abel also brought their offerings on this Altar. It is believed that Adam lived in Jerusalem for all of his life. The Altar in Jerusalem remained as a permanent shrine where all people could worship God until it was destroyed by the Flood. After the Flood, Noah rebuilt it. The Bible records that Noah blessed his son Shem, which indicated that Jerusalem would be included in Shem's inheritance. Shem and his progeny lived in Jerusalem and set up an academy there where the word of God was taught. When the city became large enough to require government, Shem was crowned king and given the title "Malchi-Tzedek". "Tzedek", meaning righteousness, a name used to refer to Jerusalem.
These poems primarily deal with how Chicanos deal with existence in the United States and how Chicanos cope with marginalization, racism and vanquished dreams. Many Chicano writers allude to the past glory of the Mesoamerican civilizations and how the indigenous people of those civilizations continue to live through the Chicano people who are predominantly of mestizo (mixed) ancestry.
Published July 19, 2010, this first installment focuses on the U.S. intelligence system's growth and redundancies. It questions its manageability, as it has become "so large, so unwieldy, and so secretive that no one knows how much money it costs, how many people it employs, how many programs exist within it, or exactly how many agencies do the same work." The report states that "An estimated 854,000 people, nearly 1.5 times as many people as live in Washington, D.C., hold top-secret security clearances."
The Jerusalem School of Synoptic Research believes that by discussing the Greek texts and seeing how they fit in Hebrew (or Aramaic), they can better grasp the message within the Synoptic Gospels. Through linguistic, archaeological, and cultural discussion of the Greek text in light of its Hebraic context, the Jerusalem School attempts to fuller understanding of the text's original meaning. With the emphasis on Hebrew, the Jerusalem School scholars are in some way following the pioneering work of M.H. Segal and Abba BenDavid Segal suggested, as early as 1908, that Mishnaic Hebrew shows the character of a living language and that the Jewish people in the land of Israel, at the time of Jesus, used Hebrew as their primary spoken and written language. Understanding how the Synoptic Gospels work and relate within the context of the language, land, and culture in which Jesus lived is more common than it was decades ago in its beginnings, but its vision and gatherings still provide a unique opportunity for Jews and Christians to gather around Greek Synoptic Gospel texts and discuss them in modern Hebrew.
The film-makers were given special access to holy sites and several of the little-known parts of the city. They were permitted to film aerial shots of areas normally treated as no-fly zones. The filmmakers formed an advisory panel that includes academic and theological experts.
"Jerusalem" presents the city through the eyes of three teenagers – a Jew, Christian and Muslim - and the archaeologist Dr Jodi Magness, of the University of North Carolina at Chapel Hill. The teenagers are Farah Ammouri, Nadia Tadros, and Revital Zacharie. The film shows how the teenagers live in Jerusalem, where they go and how the city is important to them. Dr Magness uses archaeology to understand the past in Jerusalem.
Little Jerusalem () is a 2005 French drama film directed by Karin Albou. Albou's film depicts how the conflict between the rational and the irrational drives the relationships within a Jewish family living in the outskirts of Paris.
As of 2005, there were more than 719,000 people living in Jerusalem; 465,000 were Jews (mostly living in West Jerusalem) and 232,000 were Muslims (mostly living in East Jerusalem).
Museum staff investigate archaeological sites of past occupiers of North America to discover how people lived, what they ate, what they wore and how they created their art. These people lived day-to-day, created homesites and villages that, in many cases, have crumbled or been destroyed by natural forces.
The film follows Dajani and Michaelis as they travel to Jerusalem, their mutual birthplace. While there they investigate and interview several people on how they view their daily lives and the Palestinian-Israeli conflict. The two also try to suggest and look into several possible solutions to the conflict.
Despite the drastic decline in the number of Armenians, Israeli scholar Daphne Tsimhoni wrote in 1983 that "the existence of their church headquarters in Jerusalem provides for the continued presence of some clergy and a certain number of laity." On the contrary, American linguist Bert Vaux argued in 2002 that the Armenian community of Jerusalem is "in immediate danger of disappearing—the wealthy move into other parts of Jerusalem, and the closed environment in the Armenian Quarter spurs many to move to Beirut or the West." Armenian author Matthew Karanian wrote about the Armenian community of Jerusalem in 2010 as follows:
Haytayan identifies three groups subgroups of Armenians living within the Armenian Quarter The first group includes monks and clergymen (around 50), who live within the monastery. Lay people are divided into two groups: those living within the monastery compound, and those living in the Armenian Quarter, but outside of the monastery walls. Around two-thirds of lay persons reside within the monastery walls. Locally known as "vanketsi" (վանքեցի, lit. "those from the convent"), they number up to 700 people. They do not pay rent (or pay symbolic amount) to the patriarchate. Those living outside of the monastery walls are called "kaghakatsi" (քաղաքացի, lit. "city-dwellers"). Their ancestry goes back centuries. They only pay municipal taxes.
In and , the prophet describes God as "the spring of living water", who has been forsaken by his chosen people Israel. Later, the prophet Zechariah described Jerusalem as a source of "living water", "half [flowing] east to the Dead Sea and half of it west to the Mediterranean Sea, in summer and in winter" (). The Pulpit Commentary notes that the city of Jerusalem "was, as we know, abundantly supplied with water by many conduits and subterranean channels; but standing, as it does, surrounded by hills higher than itself, it is physically impossible that the waters could literally flow as stated. The description is symbolical…"
In many liturgical denominations, to commemorate the Messiah's entry into Jerusalem to accomplish his paschal mystery, it is customary to have a blessing of palm leaves (or other branches, for example olive branches). The blessing ceremony includes the reading of a Gospel account of how Jesus rode into Jerusalem humbly on a donkey, reminiscent of a Davidic victory procession, and how people placed palms on the ground in front of him. Immediately following this great time of celebration over the entrance of Jesus into Jerusalem, he begins his journey to the cross. The blessing is thus followed by a procession or solemn entrance into the church, with the participants holding the blessed branches in their hands. The Mass or service of worship itself includes a reading of the Passion, the narrative of Jesus' capture, sufferings and death, as recounted in one of the Synoptic Gospels. (In the extraordinary form of the Roman Rite celebrated according to the Roman Missal of 1962, the Passion narrative read on this day is always that of St. Matthew.)
Celsus found it hard to reconcile Christian human God who was born and matured with his Jewish God who was supposed to be one and unchanging. He asked "if God wanted to reform humanity, why did he choose to descend and live on earth? How his brief presence in Jerusalem could benefit all the millions of people who lived elsewhere in the world or who had lived and died before his incarnation?"
The design is similar to the one on Justin.tv. The chat system and video windows are as portable as with ustream.tv. Users can create a channel, authorize their webcam and start broadcasting to the public. Other people can watch, or choose to participate via video, sound or text chat, which can be disabled. Users can also set up profiles and track how many people have watched them stream live, how many broadcasts they have made, and how long they have been on the streaming. Videos are not archived for playback; once it is broadcast, there is no way of recovering the video, and there is no way of streaming other than live, meaning users cannot pre-record videos and then broadcast them.
With the operation only partially successful, Sadeh left Jerusalem. Dov Joseph, the military governor of Jerusalem, ordered teams of men into Katamon to requisition all food they could find to alleviate the severe food shortages caused by the Arab blockade which led to draconian rationing in March 1948. The district was then looted. By the end of the war Israel had control of 12 of Jerusalem's 15 Arab residential quarters. An estimated minimum of 30,000 people had become refugees. About 750 non-Jews remained in the occupied Arab neighbourhoods; many of them Greeks living in the Greek Colony.
This is a list of notable people who were born, lived or are/were famously associated with Jerusalem.
Emuna Elon was born in 1955 in Jerusalem, the daughter of rabbi and professor Pinchas Hacohen Peli and his wife Pnina. She was raised in Jerusalem and New York, lived for many years in Beit El, and currently lives in Jerusalem. She was married to the late Rabbi Binyamin Elon, a former Knesset member, and is the mother of six children. The name Emuna means faith.
Texts suggest that this Jerusalem has no place at the end of days, such as 1QSa II 4–12. However, others suggest the opposite, that Jerusalem plays an important role in the eschatological sense, such as 4Q177 and 1QM XII 10–16. The latter is a victory hymn which describes how the children of light (people of Qumran) take back the city of Jerusalem.The people of light are then reintroduced into the temple (1QMII 1–5), purifying it and then conduct the final war until victory. Martínez sums up this evidence:
According to the book's webpage posted by Other Press, "How to Live" concerns the following: "How to get along with people, how to deal with violence, how to adjust to losing someone you love—such questions arise in most people’s lives. They are all versions of a bigger question: How do you live? This question obsessed Renaissance writers, none more than Michel Eyquem de Montaigne, considered by many to be the first truly modern individual. He wrote free-roaming explorations of his thoughts and experience, unlike anything written before. More than four hundred years later, Montaigne’s honesty and charm still draw people to him. Readers come to him in search of companionship, wisdom, and entertainment —and in search of themselves. Just as they will to this spirited and singular biography." 
More recently, Bruce R. McConkie stated, "Who are those 'that are far off' who shall come to Jerusalem to build the house of the Lord? Surely they are the Jews who have been scattered afar. By what power and under whose authorization shall the work be done? There is only one place under the whole heavens where the keys of temple building are found. There is only one people who know how to build temples and what to do in them when they are completed. That people is the Latter-day Saints. The temple in Jerusalem will not be built by Jews who have assembled there for political purposes as at present. It will not be built by a people who know nothing whatever about the sealing ordinances and their application to the living and the dead. It will not be built by those who know nothing about Christ and his laws and the mysteries reserved for the saints. But it will be built by Jews who have come unto Christ, who once again are in the true fold of their ancient Shepherd, and who have learned anew about temples because they know that Elijah did come, not to sit in a vacant chair at some Jewish feast of the Passover, but to the Kirtland Temple on April 3, 1836, to Joseph Smith and Oliver Cowdery. The temple in Jerusalem will be built by The Church of Jesus Christ of Latter-day Saints. 'They that are far off,' they that come from an American Zion, they who have a temple in Salt Lake City will come to Jerusalem to build there another holy house in the Jerusalem portion of 'the mountains of the Lord's house.'"
Other communities of queer farmers prefer to live a more conventional lifestyle with a house and agricultural land of their own. The documentary "Out Here" portrays the lives of many rural queer people across the United States, and it shows how many queer people make a living and are making a difference in their communities through agriculture.
The Book of Ezra describes how he led a group of Judean exiles living in Babylon to their home city of Jerusalem () where he is said to have enforced observance of the Torah. He was described as exhorting the Israelite people to be sure to follow the Torah Law so as not to intermarry with people of particular different religions, a set of commandments described in the Pentateuch.
The Gospels go on to recount how Jesus rode into Jerusalem, and how the people there laid down their cloaks in front of him and also laid down small branches of trees. The people sang part of : "Blessed is He who comes in the name of the Lord. We bless you from the house of the Lord ...".
While it is not known how many people inhabited Kahoʻolawe, the lack of freshwater probably limited the population to a few hundred people. As many as 120 people might have once lived at Hakioawa, the largest settlement, which was located at the northeastern end of the island—facing Maui.