The Book Opened; Or, an Analysis of the Bible
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Bioarchaeology in Southeast Asia and the Pacific Newsletter 2015
Bioarchaeology in Southeast Asia and the Pacific: Newsletter Issue No 11 August 2015 Edited by Kate Domett [email protected] Welcome to the 11th annual newsletter designed to update you on the latest news in the field of bioarchaeology in Southeast Asia and the Pacific. Please circulate to your colleagues and students and email me if you wish to be added to the email recipient list. You can also be able to find copies of this and past newsletters at http://seapbioarchaeology.wordpress.com/ and http://eprints.jcu.edu.au/ and search for “Domett”. News GUAM From: Cherie Walth SWCA Environmental Consultants, Albuquerque, New Mexico, USA Email: [email protected] Subject: Brief Discussion of the Results from the Agana Bridge Project, Guam The Agana Bridge project for the Department of Public Works, Guam, is located along Route 1 from the intersection of Route 4 eastward to the intersection of Route 8, and south along Route 8 for 120 m (394 feet). The study area has been extensively disturbed in historic to modern times, with WWII bombing, channelization of the Agana River, construction of Route 1/Route 8, and the installation of utilities along the roadway. Despite the extensive past disturbance that had impacted the cultural deposits in the area, the project area still retains undisturbed cultural deposits. Fieldwork commenced June 28, 2012, and ended on April 11, 2014. The nearly 2 years of fieldwork included monitoring of ground disturbance below the base course of the roadway, hand excavation of four control units, excavation of 19 non-burial features, and excavation of 65 field-identified human burials. -
1 Genesis 10-‐11 Study ID#12ID1337 Alright, Shall We Open Our Bibles
Genesis 10-11 Study ID#12ID1337 Alright, shall we open our Bibles tonight to Genesis 10. If you're just joining us on Wednesday, you're only nine chapters behind. So you can catch up, all of those are online, they are in video, they are on audio. We are working on translating all of our studies online into Spanish. It'll take awhile, but it's being done. We are also transcribing every study so that you can have a written copy of all that's said. You won't have to worry about notes. It'll all be there, the Scriptures will be there. So that's also in the process. It'll take awhile, but that's the goal and the direction we're heading. So you can keep that in your prayers. Tonight we want to continue in our in-depth study of this book of beginnings, the book of Genesis, and we've seen a lot if you've been with us. We looked at the beginning of the earth, and the beginning of the universe, and the beginning of mankind, and the origin of marriage, and the beginning of the family, and the beginning of sacrifice and worship, and the beginning of the gospel message, way back there in Chapter 3, verse 15, when the LORD promised One who would come that would crush the head of the serpent, preached in advance. We've gone from creation to the fall, from the curse to its conseQuences. We watched Abel and then Cain in a very ungodly line that God doesn't track very far. -
ANGELS in ISLAM a Commentary with Selected Translations of Jalāl
ANGELS IN ISLAM A Commentary with Selected Translations of Jalāl al-Dīn al-Suyūṭī’s Al-Ḥabā’ik fī akhbār al- malā’ik (The Arrangement of the Traditions about Angels) S. R. Burge Doctor of Philosophy The University of Edinburgh 2009 A loose-leaf from a MS of al-Qazwīnī’s, cAjā’ib fī makhlūqāt (British Library) Source: Du Ry, Carel J., Art of Islam (New York: Abrams, 1971), p. 188 0.1 Abstract This thesis presents a commentary with selected translations of Jalāl al-Dīn cAbd al- Raḥmān al-Suyūṭī’s Al-Ḥabā’ik fī akhbār al-malā’ik (The Arrangement of the Traditions about Angels). The work is a collection of around 750 ḥadīth about angels, followed by a postscript (khātima) that discusses theological questions regarding their status in Islam. The first section of this thesis looks at the state of the study of angels in Islam, which has tended to focus on specific issues or narratives. However, there has been little study of the angels in Islamic tradition outside studies of angels in the Qur’an and eschatological literature. This thesis hopes to present some of this more general material about angels. The following two sections of the thesis present an analysis of the whole work. The first of these two sections looks at the origin of Muslim beliefs about angels, focusing on angelic nomenclature and angelic iconography. The second attempts to understand the message of al-Suyūṭī’s collection and the work’s purpose, through a consideration of the roles of angels in everyday life and ritual. -
Changing Paradigms in Southeast Asian Archaeology
CHANGING PARADIGMS IN SOUTHEAST ASIAN ARCHAEOLOGY Joyce C. White Institute for Southeast Asian Archaeology and University of Pennsylvania Museum ABSTRACT (e.g., Tha Kae, Ban Mai Chaimongkol, Non Pa Wai, and In order for Southeast Asian archaeologists to effectively many other sites in central Thailand; but see White and engage with global archaeological discussions of the 21st Hamilton [in press] for progress on Ban Chiang). century, adoption of new paradigms is advocated. The But what I want to focus on here is our paradigmatic prevalent mid-twentieth century paradigm’s reliance on frameworks. Paradigms — that set of assumptions, con- essentialized frameworks and directional macro-views cepts, values, and practices that underlie an intellectual dis- should be replaced with a forward-facing, “emergent” cipline at particular points in time — matter. They matter paradigm and an emphasis on community-scale analyses partly because if we are parroting an out-of-date archaeo- in alignment with current trends in archaeological theory. logical agenda, we will miss out on three important things An example contrasting the early i&i pottery with early crucial for the vitality of the discipline of Southeast Asian copper-base metallurgy in Thailand illustrates how this archaeology in the long term. First is institutional support new perspective could approach prehistoric data. in terms of jobs. Second is resources. In both cases, appli- cants for jobs and grants need to be in tune with scholarly trends. Third, what interests me most in this paper, is our place in global archaeological discussions. Participating in INTRODUCTION global archaeological conversations, being a player in tune with the currents of the time, tends to assist in gaining in- When scholars reach the point in their careers that they are 1 stitutional support and resources. -
Gog and Magog
Gog and Magog By Mark Mayberry 7/25/2010 The names of Gog and Magog are both historic and symbolic. Magog, son of Japheth and grandson of Noah, is listed in the table of nations (Gen. 10:1-2; 1 Chron. 1:5). Gog was a descendant of Reuben, the eldest son of Jacob/Israel (1 Chron. 5:1-4). The only other occurrences of these names are in Ezekiel 38-39, which portrays the church’s struggle against the forces of persecution, and Revelation 20:7-10, which depicts Satan’s final assault against the saints. Genesis 10:1-2 ... 1 Now these are the records of the generations of Shem, Ham, and Japheth, the sons of Noah; and sons were born to them after the flood. 2 The sons of Japheth were Gomer and Magog and Madai and Javan and Tubal and Meshech and Tiras. (NASB95) 1 Chronicles 1:5 ... 5 The sons of Japheth were Gomer, Magog, Madai, Javan, Tubal, Meshech and Tiras. (NASB95) 1 Chronicles 5:1-4 ... 1 Now the sons of Reuben the firstborn of Israel (for he was the firstborn, but because he defiled his father‟s bed, his birthright was given to the sons of Joseph the son of Israel; so that he is not enrolled in the genealogy according to the birthright. 2 Though Judah prevailed over his brothers, and from him came the leader, yet the birthright belonged to Joseph), 3 the sons of Reuben the firstborn of Israel were Hanoch and Pallu, Hezron and Carmi. 4 The sons of Joel were Shemaiah his son, Gog his son, Shimei his son, (NASB95) In Ezekiel 38-39, Gog of the land of Magog, the prince of Rosh, Meshech and Tubal, represents evil forces marshaled against God. -
Ezekiel's Two Sticks and Eschatological Violence in the Pentecostal Tradition
EZEKIEL’S TWO STICKS AND ESCHATOLOGICAL VIOLENCE IN THE PENTECOSTAL TRADITION: AN INTERTEXTUAL LITERARY ANALYSIS BY ALICIA R. JACKSON A THESIS SUBMITTED TO THE UNIVERSITY OF BIRMINGHAM FOR THE DEGREE OF DOCTOR OF PHILOSOPHY DEPARTMENT OF THEOLOGY AND RELIGION COLLEGE OF ARTS AND LAW UNIVERSITY OF BIRMINGHAM JANUARY 16, 2018 i University of Birmingham Research Archive e-theses repository This unpublished thesis/dissertation is copyright of the author and/or third parties. The intellectual property rights of the author or third parties in respect of this work are as defined by The Copyright Designs and Patents Act 1988 or as modified by any successor legislation. Any use made of information contained in this thesis/dissertation must be in accordance with that legislation and must be properly acknowledged. Further distribution or reproduction in any format is prohibited without the permission of the copyright holder. Copyright © Alicia R. Jackson 2018 All Rights Reserved ii ABSTRACT This thesis explores the topic of eschatological violence in the Pentecostal tradition through an intertextual literary analysis of Ezekiel 36:16—39:29 and Revelation 19:11—21 and 20:7—10 by investigating primarily how the intentional literary placement of the ‘Two Sticks’ oracle (Ezek 37:15—28) between the ‘Dry Bones’ vision (Ezek 37:1—14) and the ‘Gog of Magog’ war (Ezek 38:1—39:29) informs the reader’s theological understanding of the message of Ezekiel 36:16—39:29 as a whole. Secondarily, this thesis considers how the allusion to Ezek 38—39 in Rev 19:11—21 and 20:7—10 enhances the reader’s theological understanding of Ezek 36:16—39:29, yielding an intertextual reading that challenges the way these texts have long been understood in popular Pentecostal contexts. -
Genesis (B'reshiyt 6:9 – 11:32) Introduction: Chapter 6
NOAH GENESIS (B’RESHIYT 6:9 – 11:32) INTRODUCTION: 1. Because of the wickedness – the mixing and mingling – God determined to blot out all inhabitants of the earth. a. Mankind had corrupted his way and, consequently, corrupted the earth itself. 2. Josephus records that Adam had predicted destruction of world by flood and fire. a. Antiquities of the Jews, Book I, chapter 2, paragraph iii. 3. Lamech named him “Noah” indicating that he would bring “rest,” meaning of name. a. Geneological record in Gen. 5 seems to indicate that he was born in 1056. b. Possibility that he was born in 1058, written in Hebrew as . 4. Noah was the remnant – “he found grace” in the eyes of the LORD; he was righteous, unpolluted and walked with God. a. Noah, like Adam, would be father of mankind after the flood. b. From the beginning, we see that there is always a remnant. c. Apparently, Noah was the ONLY one considered righteous. 5. The flood waters are called “the waters of Noah” in Isaiah 54:9. a. Rabbis deduce that the waters are Noah’s responsibility. b. He had been content to protect his own righteousness by distancing himself. 6. If he had completed responsibility to that generation fully, flood might not have happened. a. Inferring that, ultimately, God’s people are responsible for some events. b. “Sons of God” in Gen. 6 are how narrative begins; ends with corrupted earth. 7. Much is made of fact that Noah “walked with God” but Abraham “before Him.” a. Abraham is considered as spiritually superior to Noah. -
Upervisors Threaten Quit Health Unit City Tax Freeze?
Centennial celebration next week Time machine spins Ovid back to 1869 era S OVID — A community-effort taken considerable time, effort, • SATURDAY, JUNE 21 2:30 p.m. and each of the churches At 2 p.m. there will be a band contests, races, etc., will be time machine will spin its magic and work on the part of the citi OPENING OF CENTENNIAL . will be responsible for their own concert at the high school field held with registration for the next week as Ovid area-residents zenry is the mammoth historical The festivities will begin at place and food. In the afternoon followed by an oratorical con games at 10 a,m.\and,the contests go back a hundred years In time pageant "The Ovid Story — People noon with a speech by the.Ovid Dr Leroy Howe, professor of test. At 5:30 p.m. a box dinner for the 100-yard dash, ball throw, to observe the centennial birth In Progress." The pageant will village president and a flag rais philosophy and religion at CMU will be held at the park, and' hula-hqop etc, will begin at 10:30 day of their village.- be presented on a 200 foot multi ing by Ovid Boy Scouts, and con will be the guest speaker at the drinks and desserts may be pur a.m. There will be a luncheon'at level stage and has a cast of 250 tinue throughout the day with a high schqol field. Everyone will chased from old-fashioned cov noon and the opening of the mid be dressed in their old fashioned ered wagons. -
A Brief History of Heaven & Hell
A Brief History Of Heaven & Hell March 4, 2020 Category: Religion Download as PDF “I don’t believe in an afterlife. So I don’t have to spend my whole life fearing hell, or fearing heaven even more. For whatever the tortures of hell, I think the boredom of heaven would be even worse.” –Isaac Asimov Two Ultimate Destinations? Much of what we make of heaven and hell exists in our own minds. As Milton famously put it in his anti- monarchical parable, “Paradise Lost” (c. 1666): “The mind is its own universe, and in itself can make a heaven of hell; a hell of heaven.” Lurking in each of us are both angels and demons. Alexander Solzhenitsyn noted this when he said that “the line dividing good and evil cuts through the heart of every human being.” Herman Hesse addressed these antagonistic aspects of the soul–struggling with one another for primacy–in “Steppenwolf”. The same theme was used by Goethe in “Faust” and by Dostoyevski in “Crime and Punishment”. Such thinkers recognized that there are the powers of heaven and hell within every one of us. Even as the branches of a great tree stretch up toward the beautiful sky above, its roots reach down toward the dark netherworld below. It is also worth noting that each human life is a mixture of heaven and hell…which is simply to say: some combination of serendipity and tragedy, eudaemonia and malady, rapture and suffering, euphoria and melancholia, miracle and tribulation, bliss and despair…and everything in between. But enough of languishing and flourishing in THIS life. -
CONFERENCE PROGRAMME Tuesday, July 7 Panel Session 2: 09.30-11:00 / Panel Session 3: 11:30-13:00
15th International Conference of the European Association of Southeast Asian Archaeologists 6 -10 July 2015, Université Paris Ouest Nanterre la Défense Organisers and acknowledgements Map of Campus EurASEAA15 Conference main organiser: Bérénice Bellina-Pryce (Centre National de la Recherche Scientifi que, UMR 7055 “Préhistoire et Technologie”) EurASEAA15 Scientifi c Committee: Bérénice Bellina-Pryce (Chair – CNRS, UMR 7055 “PréTech”), Véronique Degroot (EFEO), Jean- MAE Christophe Galipaud (Paloc, MNHN/IRD), Agustijanto Indrajaya (Pusat Arkeologi Nasional, Indonesian EurASEAA15 National Archaeology Center), Nam Kim (University Wisconsin-Madison), Helen Anne Lewis (University College Dublin), Thomas Oliver Pryce (CNRS, UMR7055 “PréTech”), François Sémah P (MNHN), Rasmi Shoocongdej (Silpakorn University) EurASEAA15 Organising Committee: EurASEAA15 Bérénice Bellina-Pryce (CNRS, UMR 7055 “Préhistoire et Technologie”), Thomas Oliver Pryce (CNRS, Bâtiment B t t UMR7055 “PréTech”), Pierre Baty (Inrap), Claudine Bautze-Picron (CNRS, UMR7528 “Mondes iranien e e n n n n i i et indien”),Vincenzo Celiberti (Centre Européen de Recherche Préhistorique de Tautavel),Véronique s s Degroot (EFEO), Aude Favereau (MNHM), Jean-Christophe Galipaud (Paloc, MNHN/IRD), Laurence Library de Quinty (USR 3225, MAE), Isabelle Rivoal (CNRS, LESC, USR 3225), François Sémah (MNHN), Isabelle Sidéra (CNRS, UMR 7055 “Prétech”) Restaurant Conference administrators: CROUS NomadIT: Eli Bugler, Darren Edale, James Howard, Rohan Jackson, Triinu Mets, Elaine Morley Exhibitors and -
Homily 4Th Sun Advent Mary Mother of God .Docx
Homily 4th Sunday of Advent: Mary, Mother of Jesus Fr. Dwight P. Campbell, S.T.D. The Gospel for this fourth Sunday of Advent is from St. Luke, who tells us how the Blessed Virgin Mary visited Elizabeth, her cousin. This took place right after Mary conceived Jesus.But the theme of the first two readings this Sunday is the Incarnation and Birth of Our Lord. The first reading comes from the Old T. Prophet Micah – his great prophecy that the Messiah would be born in the little town of Bethlehem, the city of King David’s birth: “From you [Bethlehem] shall come forth for me one who is to be ruler in Israel.” Based upon Old Testament prophecies, the Jews were expecting their Messiah to be a king in the line of King David; he would also a beshepherd, just as King David was, and so Micah says: “He shall stand firm and shepherd his flock by the strength of the Lord.” In His humanity Jesus was a king in the line of King David. In his Gospel St. Luke tells us that St. Joseph, the legal father of Jesus and husband of Mary, was a descendent of King David. This is why when the Roman Emperor, Caesar Augustus, ordered a census be done and that everyone be registered in the birthplace of their ancestors, Joseph and Mary went to Bethlehem, and it was there that the Savior was born. Our second reading is from the Epistle to the Hebrews, words that are understood to be placed on the lips of Jesus: “Sacrifices and offerings you did not desire, but a body you prepared for me” – a body fashioned by the Holy Spirit in the womb of the Virgin Mary. -
Challenging the Authenticity of Cainan, Son of Arpachshad
JETS 60/4 (2017): 697–711 CHALLENGING THE AUTHENTICITY OF CAINAN, SON OF ARPACHSHAD ANDREW E. STEINMANN* Abstract: Most English versions list Cainan as son of Arphaxad and father of Shelah at Luke 3:36, although this person is not mentioned in the genealogies in Genesis 10, Genesis 11, or 1 Chronicles 1. This study examines the evidence for Cainan as a member of these ge- nealogies in ancient Hebrew, Aramaic, and Greek sources from the second century BC through the fifth century AD. After demonstrating that there is no evidence for Cainan in these geneal- ogies before the late fourth century AD, the study concludes that Cainan was an accidental scribal displacement of the name from Luke 3:37 into the text of Luke 3:36. Subsequently, under the influence of this later text of Luke, Christian scribes added the name to other texts, including Genesis 10 LXX, Genesis 11 LXX, some manuscripts of 1 Chronicles 1 LXX, and the book of Jubilees. Key words: Cainan, Samaritan Pentateuch, targums, Codex Alexandrinus (A), Codex Vaticanus (B), Josephus, Julius Africanus, Theophilus of Antioch, Augustine, Jubilees One little-discussed problem in the biblical genealogies is the presence of Cainan, a supposed son/descendant of Arpachshad and father/ancestor of Shelah in the genealogies. This name is present in the genealogy of Jesus provided by Luke (Luke 3:36) as well as in Septuagint genealogies in the Table of Nations (Genesis 10) and in the genealogy from Shem to Abram in Gen 11:12 LXX.1 However, Cainan is absent from the Masoretic text in the OT at Gen 10:24, Gen 11:12, and 1 Chr 1:18.