Revised Age of Patriarchs Shalman E., Ph.D
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2010 St Ignatius Grade School District
2010 St Ignatius Grade School District Division 1 PLACE 40 Jameel Smith 1 40 Kael Voinovich 2 45 Cainan Comerford 1 45 Brendan McCrone 2 45 Malakhi Brooks 3 45 Michael Tromba 4 50 Arquimides Ordonez 1 50 Andrew Baker 2 55 TYSON Sieg 1 55 Kyle Wendling 2 55 Cody Mathews 3 55 Dominic Tromba 4 60 George Linberger 1 60 Jake Guerra 2 Division 2 PLACE 45 Kyle Gray 1 45 Bryce Wilkovice 2 45 Cole Kowatch 3 45 Cole Smock 4 45 MASON Gainer 5 45 Maximus Wilson 6 50 Michael Morganstern 1 50 Jayden Morr 2 50 Christian Ramirez 3 50 Julian Tagg 4 50 Tommy Frazier 5 50 Jacob Hamulak 6 55 Matthew Williams 1 55 Caden Wendling 2 55 Nicholas Sabin 3 55 Jimmy Carmany 4 55 Cole McComas 5 55 Andrew Del Giudice 6 60 David Cumberledge 1 60 Conor McCrone 2 60 Jacob Dunstan 3 60 Deshea Pettiforf 4 60 Victor Voinovich 5 60 Aiden Mielke 6 65 Zain Tittle 1 65 Angelo Grose 2 65 Adam Nedolast 3 65 Austin Williard 4 65 Jack Brocco 5 65 chase Keener 6 70 Brennan Shirley 1 70 Padraic Gallagher 2 70 Ethan Hernandez 3 70 Hudson Hightower 4 70 Chandler Keener 5 70 Dylan Hageman 6 75 Najee Lockett 1 75 Jacob Lagoa 2 75 Ethan Hatcher 3 Division 3 PLACE 55 Giorgio Miceli 1 55 Douglas Patterson 2 55 Matt Kazimir 3 55 Gabriel Tagg 4 55 David Helsel 5 55 Alexander Reagon 6 60 Julian Sanchez 1 60 Ronnie Pietro 2 60 MATT Fields 3 60 Joey Hirsch 4 60 Tim Tusick 5 60 Matt French 6 65 Quade Rasmusen 1 65 Alec Bailey 2 65 Evan Gray 3 65 Elias Ordonez 4 65 John Burger 5 65 Brendon Fenton 6 70 Brady Chrisman 1 70 Jason Bronstrup 2 70 Seth Schroeder 3 70 dalton Abfall 4 70 Alex Kho 5 70 -
1 2 10/24/04 GENESIS 4-5 Beginning Chapter
1 2 10/24/04 a) The declaration was first an expression of her faith in the promise GENESIS 4-5 of God of a redeemer. Gen. 3:15 b) But equally a recognition of her God- Beginning chapter 4, we begin to witness the given ability to procreate, after her development of the human race in its fallen state. own image. -There are two categories men and women are divided into: the ungodly and the godly. 4:2 The conception and birth of Abel. 1) She bore Abel, which means vapor, Now the godly are so, only by obedience to God's vanity. revelation of Himself, the woman's seed. * Perhaps prophetic of his short life? 2) The two boys had different occupation. But the ungodly are those who do not acknowledge a) Abel was a shepherd, a keeper of nor obey God’s revelation of Himself, the seed of sheep. the serpent. b) Cain was a farmer, a tiller of the -Within the ungodly there are those who serve ground. their own flesh and desires, who are captives at Satan's will. 4:3-5 The worship of Yahweh by Cain and -And those who are willfully serving Satan, having Abel. pledged allegiance to Him. -Therefore because Adam and Eve did not follow 4:5 Cain presented his gift. Satan in the fall, there are not two wills, but 1) In the process of time means at the end of millions in the world! days without any set duration. 2) Cain brought his offering of the fruit of 4:1-7 The two sons of Adam and Eve . -
Downloaded from Brill.Com09/25/2021 11:36:06AM Via Free Access Hybridity Versus Revivability 41
HYBRIDITY VERSUS REVIVABILITY: MULTIPLE CAUSATION, FORMS AND PATTERNS Ghil‘ad Zuckermann Associate Professor and ARC Discovery Fellow in Linguistics The University of Queensland, Australia Abstract The aim of this article is to suggest that due to the ubiquitous multiple causation, the revival of a no-longer spoken language is unlikely without cross-fertilization from the revivalists’ mother tongue(s). Thus, one should expect revival efforts to result in a language with a hybridic genetic and typological character. The article highlights salient morphological constructions and categories, illustrating the difficulty in determining a single source for the grammar of Israeli, somewhat misleadingly a.k.a. ‘Modern Hebrew’. The European impact in these features is apparent inter alia in structure, semantics or productivity. Multiple causation is manifested in the Congruence Principle, according to which if a feature exists in more than one contributing language, it is more likely to persist in the emerging language. Consequently, the reality of linguistic genesis is far more complex than a simple family tree system allows. ‘Revived’ languages are unlikely to have a single parent. The multisourced nature of Israeli and the role of the Congruence Principle in its genesis have implications for historical linguistics, language planning and the study of language, culture and identity. “Linguistic and social factors are closely interrelated in the development of language change. Explanations which are confined to one or the other aspect, no matter how well constructed, will fail to account for the rich body of regularities that can be observed in empirical studies of language behavior.” Weinreich, Labov & Herzog 1968: 188. -
Mistranslations of the Prophets' Names in the Holy Quran: a Critical Evaluation of Two Translations
Journal of Education and Practice www.iiste.org ISSN 2222-1735 (Paper) ISSN 2222-288X (Online) Vol.8, No.2, 2017 Mistranslations of the Prophets' Names in the Holy Quran: A Critical Evaluation of Two Translations Izzeddin M. I. Issa Dept. of English & Translation, Jadara University, PO box 733, Irbid, Jordan Abstract This study is devoted to discuss the renditions of the prophets' names in the Holy Quran due to the authority of the religious text where they reappear, the significance of the figures who carry them, the fact that they exist in many languages, and the fact that the Holy Quran addresses all mankind. The data are drawn from two translations of the Holy Quran by Ali (1964), and Al-Hilali and Khan (1993). It examines the renditions of the twenty five prophets' names with reference to translation strategies in this respect, showing that Ali confused the conveyance of six names whereas Al-Hilali and Khan confused the conveyance of four names. Discussion has been raised thereupon to present the correct rendition according to English dictionaries and encyclopedias in addition to versions of the Bible which add a historical perspective to the study. Keywords: Mistranslation, Prophets, Religious, Al-Hilali, Khan. 1. Introduction In Prophets’ names comprise a significant part of people's names which in turn constitutes a main subdivision of proper nouns which include in addition to people's names the names of countries, places, months, days, holidays etc. In terms of translation, many translators opt for transliterating proper names thinking that transliteration is a straightforward process depending on an idea deeply rooted in many people's minds that proper nouns are never translated or that the translation of proper names is as Vermes (2003:17) states "a simple automatic process of transference from one language to another." However, in the real world the issue is different viz. -
Tamar: Conscious Choices and Choosing One's Own Destiny
Tamar: Conscious Choices and Choosing One’s Own Destiny Parashat Vayeishev (Genesis 38: 1 – 30) Do you make conscious choices? One of our Torah heroines surely did. Tamar made a conscious choice following the deaths of her husband, Judah’s son Er, Judah’s next son Onan, and Judah’s wife Hirah. Tamar became a childless widow and it seemed as though Judah had no plan to allow his youngest son Shelah to marry Tamar, as biblical law mandated. Judah claimed that Shelah was too young and he could not risk losing another son. However, our heroine Tamar needed a child in order to claim a true stake in the household of Judah. So, she tricked her father-in-law Judah into sleeping with her during his bereavement. Posing as a harlot, Judah solicited Tamar’s services, willingly giving Tamar his signet seal, his cord and his staff, all of which clearly identified him when she would later proclaim Judah’s paternity for her twin sons Perez and Zerah. Not for love or for lust, but rather for a legacy into the future, Tamar made a conscious choice. She took initiative. She changed destiny. And, ironically, Judah admitted, “She is more in the right than I!” (Genesis 38:26) Judah had refused the rights of levirate marriage to Tamar. It all returns to making choices. Each woman on our sisterhood roster has made a conscious choice to join sisterhood. We are grateful to the women who choose to join sisterhood and our congregation, for choosing the path of leadership, and for sharing mitzvah time. -
The Christian Comforter
The Christian Comforter Enoch the seventh from Adam In the book of Genesis, there are two Enoch’s; one from the line of Cain, in Genesis 4:17, and one from the line of Seth, who is the Enoch that we are concerned with here. The lineage is Adam — Seth — Enos — Cainan — Mahalaleel — Jared — Enoch. Enoch walked with God, and after 365 years God took him — he did not die. Genesis 5:23-24 And all the days of Enoch were three hundred sixty and five years: And Enoch walked with God: and he was not; for God took him. This fact is expanded upon in Hebrews chapter 11 — among those who walked in faith. Hebrews 11:5 By faith Enoch was translated that he should not see death; and was not found, because God had translated him: for before his translation he had this testimony, that he pleased God. Enoch is also found in the genealogy of Jesus. Luke 3:37 Which was the son of Mathusala, which was the son of Enoch, which was the son of Jared, which was the son of Maleleel, which was the son of Cainan. Note; above the names are spelt differently in the New Testament which was originally written in Greek. In the time of the early church fathers, the book of Enoch was widely accepted as inspired scripture by Justin Martyr, Irenaeus, Clement of Alexandria, Athenagoras, Tertullian, Origen and Lactantius. They all referenced Enoch in their own writings, probably because of Jude’s reference that it was a prophetic text. Jude 1:14-15 And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints, to execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him. -
The Authority of Scripture: the Puzzle of the Genealogies of Jesus Mako A
The Authority of Scripture: The Puzzle of the Genealogies of Jesus Mako A. Nagasawa, June 2005 Four Main Differences in the Genealogies Provided by Matthew and Luke 1. Is Jesus descended through the line of Solomon (Mt) or the line of Nathan (Lk)? Or both? 2. Are there 27 people from David to Jesus (Mt) or 42 (Lk)? 3. Who was Joseph’s father? Jacob (Mt) or Heli (Lk)? 4. What is the lineage of Shealtiel and Zerubbabel? a. Are they the same father-son pair in Mt as in Lk? (Apparently popular father-son names were repeated across families – as with Jacob and Joseph in Matthew’s genealogy) If not, then no problem. I will, for purposes of this discussion, assume that they are not the same father-son pair. b. If so, then there is another problem: i. Who was Shealtiel’s father? Jeconiah (Mt) or Neri (Lk)? ii. Who was Zerubbabel’s son? Abihud (Mt) or Rhesa (Lk)? And where are these two in the list of 1 Chronicles 3:19-20 ( 19b the sons of Zerubbabel were Meshullam and Hananiah, and Shelomith was their sister; 20 and Hashubah, Ohel, Berechiah, Hasadiah and Jushab-hesed, five)? Cultural Factors 1. Simple remarriage. It is likely that in most marriages, men were older and women were younger (e.g. Joseph and Mary). So it is also likely that when husbands died, many women remarried. This was true in ancient times: Boaz married the widow Ruth, David married the widow Bathsheba after Uriah was killed. It also seems likely to have been true in classical, 1 st century times: Paul (in Rom.7:1-3) suggests that this is at least somewhat common in the Jewish community (‘I speak to those under the Law’ he says) in the 1 st century. -
Sermon Notes
Welcome to Rehoboth New Life Center Sunday May 5th 2019 PART 1 “HA SHEM” Proverbs 18:10 ¶The name of the LORD is a strong tower: the righteous runneth into it, and is safe. Ha Shem: The Name THE NAME OF GOD • Philippians 2:6 • Wherefore God also hath highly exalted him, and given him a name which is above every name: • 10 That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; Names THE NAME OF GOD • Adam God has created through the divine inspiration of the bible a • Seth method of establishing its • Enos authorship. And one of the many textual ways he does this is the • Kenan use of names and naming • Mahaleleel • Jared • Enoch NAMES THE NAME OF GOD • “RED EARTH “Adam” • “MANKIND” • Genesis 1:27 So God created man in his own image, in the image of God created he him; male and female created he them. • Genesis 2:7 And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. NAMES THE NAME OF GOD “Seth” • “APPOINTED” • Genesis 4:25 ¶And Adam knew his wife again; and she bare a son, and called his name Seth: For God, said she, hath appointed me another seed instead of Abel, whom Cain slew. Genesis 5:4 And the days of Adam after he had begotten Seth were eight hundred years: and he begat sons and daughters: NAMES THE NAME OF GOD “Enos” • “MORTAL” or “SICK” • Genesis 5:6 ¶And Seth lived an hundred and five years, and begat Enos: • 7 And Seth lived after he begat Enos eight hundred and seven years, and begat sons and daughters: • 8 And all the days of Seth were nine hundred and twelve years: and he died. -
From Adam to Noah: a Reconsideration of the Antediluvian Patriarchs' Ages
JETS 37/2 (June 1994) 161!168 FROM ADAM TO NOAH: A RECONSIDERATION OF THE ANTEDILUVIAN PATRIARCHS' AGES R. K. HARRISON* The narrative material of Gen 5:3!32, which catalogued the ages of the principal descendants of Adam through the line of Seth, has long been a matter for debate, if only because of the apparently exaggerated lifespans attributed to the individuals listed there. Until the rise of rational Biblical criticism in the eighteenth century the lengthy ages were accepted much as they stood, out of deference to the sanc- tity of the divinely!revealed Hebrew tradition. But when literary critics dis- regarded the concepts of revelation and inspiration and began to treat the Hebrew Scriptures as nothing more than a collection of national records, of- ten of uncertain provenance and riddled with mythology, a vastly different set of interpretative criteria came to the forefront. Following certain European principles of literary criticism and influ- enced by the notion of supposed human biological evolution, the hypothe- sis developed by Julius Wellhausen (1844!1918) envisioned the growth of Biblical material from rudimentary beginnings until it attained its climax in the late postexilic period (about the second century BC). As far as the Pentateuch was concerned, this approach was worked out in great and of- ten conflicting detail, resulting in the recognition of four supposed basic literary components.1 The developed hypothesis was entirely subjective in nature and, as was the case with Darwin's evolutionary views, was entirely untroubled by the exercise of any objective control. Nevertheless external data began to ap- pear in the nineteenth century, and when archeological discoveries brought an entirely new perspective to bear upon ancient Near Eastern studies it became possible for literary!critical procedures to be scrutinized rigorously and to be shown to possess serious flaws in important areas. -
The Figure of Joseph the Patriarch in the New Testament and the Early Church
ABSTRACT “Much More Ours Than Yours”: The Figure of Joseph the Patriarch in the New Testament and the Early Church by John Lee Fortner This paper investigates the figure of Joseph the patriarch in early Christian interpretation, demonstrating the importance of such figures in articulating a Christian reading of the history of Israel, and the importance of this reading in the identity formation of early Christianity. The paper also illumines the debt of this Christian reading of Israel’s history to the work of Hellenistic Judaism. The figure of Joseph the patriarch is traced through early Christian interpretation, primarily from the Eastern Church tradition up to the 4th century C.E. The key methodological approach is an analysis of how the early church employed typological, allegorical, and moral exegesis in its construction of Joseph as a “Christian saint of the Old Testament.” A figure who, to borrow Justin Martyr’s phrase, became in the Christian identity “much more ours than yours.” “Much More Ours Than Yours”: The Figure of Joseph the Patriarch in the New Testament and the Early Church A Thesis Submitted to the Faculty of Miami University in partial fulfillment of the requirements for the degree of Master of Arts Department of History by John Lee Fortner Miami University Oxford, Ohio 2004 Advisor ________________________ Dr. Edwin Yamauchi Reader ________________________ Dr. Charlotte Goldy Reader _________________________ Dr. Wietse de Boer Table of Contents Introduction 1 Early Christian Hermeneutics 1 The Aura of Antiquity 6 Apologetics of Hellenistic Judaism 8 Scope and Purpose of Study 12 1. Joseph in the New Testament 13 Acts 7 14 Heb 11 15 2. -
The Question of the Fathers (Twba) As Patriarchs in Deuteronomy1
346 Lombaard: The Question of the Fathers OTE 22/2 (2009), 346-355 The Question of the Fathers (Twba) as Patriarchs in Deuteronomy1 CHRISTO LOMBAARD (UNIVERSITY OF SOUTH AFRICA) ABSTRACT In an involved argumentation that runs most influentially from Van Seters via Römer and Lohfink, the question of whether the “fathers” (twba) in the book of Deuteronomy had indeed ini- tially referred to the patriarchal trio of Abraham, Isaac and Jacob has been under discussion since the 1970s. In this arti- cle, the debate is taken into review in the light of the author’s recently published position on the competition between tra- dents within post-exilic Israel as reflecting inner-Judean iden- tity politics. His conclusion concurs with Römer’s theory, that editorial insertion of the patriarchs’ names next to the father references in Deuteronomy is probable. A OH FATHER, WHERE ART THOU? Within the scholarly discussions on the composition of the Pentateuch, the re- lationship between Genesis and the rest of the “Big Five” (Lombaard 2005:152) finds a particular point of focus in the patriarchs of Israel: Abraham, Isaac and Jacob, so prominent within the opening book of the Bible, seem to have exerted very little influence on the rest of the Old Testament. Though this may in some way be understandable for other genres of literature in the Hebrew Bible, such as the Prophets (cf. Lombaard 2005:152-159) or the Psalms (cf. Lombaard 1998:59-70), it is certainly unexpected with Exodus to Deutero- nomy. Hence, this relative scarcity of patriarchal references outside Genesis must be a factor for consideration in understanding the relationship of these five books to one another and the compositional history of the whole of this “mosaic of Moses” (Deist 1988). -
Difficulties of New Testament Genealogies
DIFFICULTIES OF NEW TESTAMENT GENEALOGIES R. LARRY OVERSTREET The genealogies in Matthew and Luke are integral parts of those Gospels. They are remarkably precise documents, each accomplishing the aim of testifying to God's design in the birth of Jesus Christ. This article presents the purposes and peculiarities of each genealogy, and also examines the difficulties of interpretation attendant to them. Special attention is focused on the difficulties found when Matthew is compared to the OT. and on the difficulties found when Matthew is compared to Luke. Both genealogies are reckoned as accurate in even the smallest details. * * * HE NT opens with an arresting prefatory record of names. T Many readers probably pass over them as being of no practical value. However, this genealogy which opens the NT is, in many respects, one of the most important documents in the Scriptures. Much of the Bible stands or falls with its accuracy. If the Word of God contains mistakes in this section, how is any of it to be trusted, for this is the connecting link between the OT and NT? Evidently, genealogies were available to the ancient public, and it could be established easily if a person had a legitimate claim to any particular line. For example, Ezra 2:62 states, "These sought their register among those that were reckoned by genealogy, but they were not found: therefore were they, as polluted, put from the priesthood." This demonstrates how it was then possible to check the register of the tribe of Levi and remove those that made a false claim.