EVIDENCE for the BIBLE Clive Anderson and Brian Edwards Dedication
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The Epic of Gilgamesh Humbaba from His Days Running Wild in the Forest
Gilgamesh's superiority. They hugged and became best friends. Name Always eager to build a name for himself, Gilgamesh wanted to have an adventure. He wanted to go to the Cedar Forest and slay its guardian demon, Humbaba. Enkidu did not like the idea. He knew The Epic of Gilgamesh Humbaba from his days running wild in the forest. He tried to talk his best friend out of it. But Gilgamesh refused to listen. Reluctantly, By Vickie Chao Enkidu agreed to go with him. A long, long time ago, there After several days of journeying, Gilgamesh and Enkidu at last was a kingdom called Uruk. reached the edge of the Cedar Forest. Their intrusion made Humbaba Its ruler was Gilgamesh. very angry. But thankfully, with the help of the sun god, Shamash, the duo prevailed. They killed Humbaba and cut down the forest. They Gilgamesh, by all accounts, fashioned a raft out of the cedar trees. Together, they set sail along the was not an ordinary person. Euphrates River and made their way back to Uruk. The only shadow He was actually a cast over this victory was Humbaba's curse. Before he was beheaded, superhuman, two-thirds god he shouted, "Of you two, may Enkidu not live the longer, may Enkidu and one-third human. As king, not find any peace in this world!" Gilgamesh was very harsh. His people were scared of him and grew wary over time. They pleaded with the sky god, Anu, for his help. In When Gilgamesh and Enkidu arrived at Uruk, they received a hero's response, Anu asked the goddess Aruru to create a beast-like man welcome. -
From Small States to Universalism in the Pre-Islamic Near East
REVOLUTIONIZING REVOLUTIONIZING Mark Altaweel and Andrea Squitieri and Andrea Mark Altaweel From Small States to Universalism in the Pre-Islamic Near East This book investigates the long-term continuity of large-scale states and empires, and its effect on the Near East’s social fabric, including the fundamental changes that occurred to major social institutions. Its geographical coverage spans, from east to west, modern- day Libya and Egypt to Central Asia, and from north to south, Anatolia to southern Arabia, incorporating modern-day Oman and Yemen. Its temporal coverage spans from the late eighth century BCE to the seventh century CE during the rise of Islam and collapse of the Sasanian Empire. The authors argue that the persistence of large states and empires starting in the eighth/ seventh centuries BCE, which continued for many centuries, led to new socio-political structures and institutions emerging in the Near East. The primary processes that enabled this emergence were large-scale and long-distance movements, or population migrations. These patterns of social developments are analysed under different aspects: settlement patterns, urban structure, material culture, trade, governance, language spread and religion, all pointing at population movement as the main catalyst for social change. This book’s argument Mark Altaweel is framed within a larger theoretical framework termed as ‘universalism’, a theory that explains WORLD A many of the social transformations that happened to societies in the Near East, starting from Andrea Squitieri the Neo-Assyrian period and continuing for centuries. Among other infl uences, the effects of these transformations are today manifested in modern languages, concepts of government, universal religions and monetized and globalized economies. -
D I V I N a T I O N Culture a N D the H a N D L I N G of The
Originalveröffentlichung in: G. Leick (Hrsg), The Babylonian World, New York/London, 2007, S. 361-372 CHAPTER TWENTY-FIVE DIVINATION CULTURE AND THE HANDLING OF THE FUTURE Stefan M. Maul n omen is a clearly defined perception understood as a sign pointing to future A events whenever it manifests itself under identical circumstances. The classification of a perception as ominous is based on an epistemological development which establishes a normative relationship between the perceived and the future. This classification process is preceded by a period of detailed examination and is thus initially built on empirical knowledge. Omina only cease to be detected empirically when a firm conceptual link has been established between the observed and the future which then allows omina to be construed by the application of regularities. In the Mesopotamian written sources from the first and second millennia BC, omina based on regularities far exceed those based on empirical data. Mesopotamian scholars generally collected data without formally expressing the fundamental principles behind their method. It was the composition of non-empirical omina as such which allowed students to detect the regularities on which they were based without this formulated orally or in writing. Modern attempts at a systematic investigation of such principles however, are still outstanding. It is interesting that there is no Sumerian or Akkadian equivalent for the terms 'oracle' or 'omen'. Assyriologists use the term omen for the sentence construction 'if x then y' which consists of a main clause beginning with summa ('if') describing the ominous occurence, and a second clause which spells out the predicted outcome. -
God Has a Way of Using Our Insecurities for His Purpose. This
God has a way of using our insecurities for His purpose. This lesson on Moses will help your kids see that God often uses our biggest obstacles, mistakes, and flaws to reach those around us… and this school year is no exception. Use this family guide, based on Exodus 1-5, to help your kids to understand that even though things won’t always be easy, they can choose to be faithful to God. Family Guide for Middle School BACK-TO-SCHOOL Bible: Exodus 1:22-2:10, 5:1-9, 5:19-21 Bottom Line: Even though things won't always be easy, you can choose to be faithful to God this school year. OPENING GAME: BRICKS WITHOUT STRAW SUPPLIES • 4 cans of playdough (one per group) • Timer • Ruler or measuring tape (one per group) • Prize or candy for winners Copyright – Ministry to Youth 1 GAME PREP Give each family member a can of play dough. HOW TO PLAY THE GAME The goal of each person is to shape the play dough into tiny bricks (1 in. X 3 in.). Use a ruler to ensure each of the bricks fits the size requirements. The person that can mold the most bricks out of playdough in 3 minutes will win the game. How they accomplish this is up to each player. Whatever process you choose may mean that you have fewer bricks by the time the game is over, or it could mean that you end up with more. You have to decide if this is a risk they are willing to take? Give a prize or candy to the winner! Learn Together Say: Today's lesson is based around several scriptures in Exodus. -
32Nd Sunday in Ordinary Time - C
32nd Sunday in Ordinary Time - C Note: Where a Scripture text is underlined in the body of this discussion, it is recommended that the reader look up and read that passage. 1st Reading - 2 Maccabees 7:1-2, 9-14 The title of 1 and 2 Maccabees is taken from the surname of Judas Maccabeus (1 Maccabees 2:4), the hero of the war of Jewish independence against Syria. The two books have separate authors. The first book is thought to have originally been written in Hebrew, although only a Greek translation survives, by a Palestinian Jew around 100 B.C. The second book is believed to have been composed in Greek by an Alexandrian Pharisee about 124 B.C. So, in fact, the second book was written before the first. Both books encompass a similar period in Jewish history, the first book covering 175 to 135 B.C., and the second covering 175 to 161 B.C. After the death of Alexander the Great in 323 B.C., Egypt and Syria contended over the possession of Palestine. The kings of Egypt, known as the Ptolemies, retained the overlordship over the Jews for more than 100 years. They treated the Jews mildly and permitted them to live undisturbed according to the laws of Moses. Still, Greek habits and ideas were widely adopted in Palestine, Greek culture (Hellenism) casting its spell especially over the higher classes. In 198 B.C., Antiochus II, Seleucid king of Syria, conquered Palestine and incorporated it with his own kingdom. The conqueror himself did not interfere with the religious life of the Jews, but his son and successor, Antiochus IV (Epiphanes), who ruled from 175 to 164 B.C. -
Fighting Discouragement with Gospel Promises Exodus 5:1-7:7 Recap Let Me Recap Where We’Ve Been
Fighting Discouragement with Gospel Promises Exodus 5:1-7:7 Recap Let me recap where we’ve been. Moses, the former prince of Egypt, turned humble shepherd, meets the Great I AM in chapter 3. This Holy, Eternal, Self-Sufficient God - the God of Abraham, Isaac and Jacob – commissions Moses to go to Pharaoh and bring out the children of Israel from Egypt. Moses then makes a series of excuses for not following God’s plan. Moses asks, Who am I? and What shall I say and What if they will not believe me? After God answers each of these questions magnificently, Moses has two “Oh, my Lord moments.” He says, “Oh, my Lord, I am not eloquent” (4:10) and then his final attempt to shirk his assignment is “Oh, my Lord, please send someone else” (4:13). After God gives Moses his companion, Aaron as he co-speaker, they return to Egypt and speak to the elders, and the elders believe, just as God said they would. Now in chapters 5-6 they approach Pharaoh to fulfill their mission. Relevance What follows us is a very important pattern for all who attempt to obey God. Obedience to God’s call doesn’t mean everything will be easy. It doesn’t mean there won’t be hardships, suffering, and points in which you say, “Why, Lord?” Notice after Moses meets with Pharaoh with no success, Moses says, “O Lord, why have you done evil to this people? Why did you ever send me?” (5:22). Moses follows God, but things seems to get worse! What does this look like in our lives? • Let’s say you are young Christian kid in high school, and you set out follow Jesus. -
Library Basics -. | Óbudai Egyetem Könyvtára
Emilia Kosa Using the Library – Library basics /KVT-EN-01/ 2018 EFOP-3.4.3-16-2016-00023 Az Óbudai Egyetem komplex intézményi fejlesztései a felsőfokú oktatás minőségének és hozzáférhetőségének együttes javítása érdekében Contents 1. History of Libraries ...................................................................................................................4 1.1 Prehistoric age and the Ancient world ................................................................................................................ 4 1.1.1 Cave paintings .................................................................................................................4 1.1.2 First written memories .....................................................................................................4 1.2 Middle Ages and Renaissance ................................................................................................................................. 7 1.2.1 Middle Ages ....................................................................................................................7 1.2.2 Renaissance .....................................................................................................................7 1.3 From Baroque until 20th century ........................................................................................................................... 8 1.3.1 Baroque and Enlightenment ............................................................................................8 1.3.2 From the 19th century ......................................................................................................8 -
4 50S BRICKS WITHOUT STRAW.Pdf
BRICKS WITHOUT STRAW BIBLE TEXT : Exodus 5:1-23 LESSON 50 Senior Course MEMORY VERSE: "The eyes of the LORD are upon the righteous, and his ears are open unto their cry" (Psalm 34:15). BIBLE TEXT in King James Version BIBLE REFERENCES: Exodus 5:1-23 I Moses and Aaron's Appearance before Pharaoh 1 And afterward Moses and Aaron 1. Israelites request permission to worship God, using the Word of the Lord as their authority, Exodus 5:1; went in, and told Pharaoh, Thus Exodus 3:12, 13 saith the LORD God of Israel, Let 12 And he said, Certainly I will be with thee; and this shall my people go, that they may hold be a token unto thee, that I have sent thee: When thou hast brought forth the people out of Egypt, ye shall serve a feast unto me in the wilderness. God upon this mountain. 2 And Pharaoh said, Who is the 13 And Moses said unto God, Behold, when I come unto the LORD, that I should obey his voice children of Israel, and shall say unto them, The God of your fathers hath sent me unto you; and they shall say to to let Israel go? I know not the me, What is his name? what shall I say unto them? LORD, neither will I let Israel go. 2. Pharaoh denies knowledge of God and refuses to obey Him, 3 And they said, The God of the Exodus 5:2; Exodus 3:19 Hebrews hath met with us: let us 19 And I am sure that the king of Egypt will not let you go, go, we pray thee, three days' no, not by a mighty hand. -
Handout: Daniel Lesson 7 Daniel 11:2-45 Covers the Period from the Persian Age to Seleucid Ruler Antiochus IV in Three Parts: 1
Handout: Daniel Lesson 7 Daniel 11:2-45 covers the period from the Persian Age to Seleucid ruler Antiochus IV in three parts: 1. The Persian kings from Cambyses to Xerxes I: 529-465 BC (11:2) 2. Alexander the Great and the division of his empire: 336-323 BC (11:3-4). 3. Battles of the Greek Seleucids, the kings of the north and the Greek Ptolemies, the kings of the south (11:5-45). Part three concerning the history of the Greek Seleucids and Greek Ptolemies divides into six sections (11:5-45): 1. The reigns Ptolemy I Soter, 323-285 BC, and Seleucus I Nicator 312/11-280 BC (11:5) 2. The intrigues of Ptolemy II Philadelphus 285-246 BC and Antiochus II Theos 261-246 BC (11:6). 3. The revenge of Ptolemy III Evergetes 246-221 for the deaths of his sister Berenice and her baby by making war against the kingdom of Seleucus II Collinicus 246-226 BC (11:7-9). 4. The reign of Antiochus IV the Great 223-187 BC (11:10-19). 5. The reign of Seleucus IV Philopator 187-175 BC (11:20). 6. The cruel reign of Antiochus IV Epiphanes 175-164 BC, his persecution of the Jews, and his destruction (11:21-45). 2 Three more kings are going to rise in Persia; a fourth will come and be richer than all the others, and when, thanks to his wealth, he has grown powerful, he will make war on all the kingdoms of Greece. The four kings of Persia who came after Cyrus: 1. -
Chapter Eight. Decline of the Seleukids and Restoration of A
Chapter 8 Decline of the Seleukids and Restoration of a Judaean Monarchy Since the establishment of Israel as a nation-state the Maccabaean revolt against the Seleukids has been celebrated by many Israelis, and to a lesser extent by various Christian Millennialists in Britain and the U.S.A. The Maccabee brothers have been hailed as heroes who against impossible odds defeated the powerful Seleukid empire and won Jewish independence. This view of the Maccabaean revolt owes something to history and something to romance. Sources on the Maccabaean revolt Jewish and Christian readers of the Apocrypha have seen the history of Judaea in the second century BC from the perspective of two Judaean authors who wrote the books known to us as First and Second Maccabees.1 First Maccabees was probably composed ca. 100 BC. The original language was probably Hebrew, and it was soon translated rather clumsily into Greek. In sixteen chapters it celebrates the careers of the three Hasmonaean brothers - Judas Maccabaeus, Jonathan and Simon - and ends with the murder of Simon in 135 BC. There are few miracles in this text: the course of events is explained mostly in human terms, the Lord (or “Heaven”) playing only a secondary role. The last verses of the book (16:23-24) inform the reader that the deeds of Simon’s son, John Hyrcanus (who ruled Judaea until his death in 104 BC), can be read in a separate work. That separate work is no longer extant, but we can assume that ca. 100 BC Judaeans had available a laudatory history of the Hasmonaean dynasty from the outbreak of the Maccabaean revolt through the reign of John Hyrcanus. -
Parashat Sh'mot
Parashat Sh’mot An introduction to the Book of Exodus: Nahum Sarna The Title The commonly known Hebrew title for the second book of the Torah is Sh’mot, Names, based on its opening words, “And these are the names.” Another ancient Hebrew name was Sefer Y’tziat Mitzrayim, “The Book of the Departure from Egypt,” expressing its central theme. The Jews of Alexandria, Egypt, in pre-Christian times, rendered this title in Greek as Exodos Aigyptou, abbreviated simply as Exodos, which is how it appears in the Septuagint, the Jewish translation of the Torah into Greek. This was adopted for use in the Old Latin version of the Bible (pre-fourth century C.E.) in the form of Exodus and so passed into the Vulgate and through it into numerous European languages. Another Greek rendering of the Hebrew title was Exogoge, “The Leading Out/The Departure [from Egypt].” The Hellenistic Jewish philosopher Philo of Alexandria (ca. 20 B.C.E. to 50 C.E.) used this name and offered his belief that Moses himself had designated the Hebrew title behind it. The Hebrew title Sefer Y’tziat Mitzrayim was still current in Palestine in the tenth century C.E., for it is cited in a work by the Masoretic scholar Aaron ben Moses ben Asher. Still a third Hebrew name for the book is mentioned in the Talmud: Chomesh Sheni, “The Second Fifth [of the Torah].” The Torah Readings Present-day editions divide the Book of Exodus into 40 chapters. This practice is not rooted in Jewish tradition but was borrowed from Christian Bibles. -
Textual and Visual Discourse in Ashurbanipal's North Palace
Zurich Open Repository and Archive University of Zurich Main Library Strickhofstrasse 39 CH-8057 Zurich www.zora.uzh.ch Year: 2016 Representations of Royal Power: Textual and Visual Discourse in Ashurbanipal’s North Palace Cojocaru, Gabriela Augustina Posted at the Zurich Open Repository and Archive, University of Zurich ZORA URL: https://doi.org/10.5167/uzh-135476 Dissertation Originally published at: Cojocaru, Gabriela Augustina. Representations of Royal Power: Textual and Visual Discourse in Ashur- banipal’s North Palace. 2016, University of Zurich / University of Bucharest, Faculty of Theology. University of Bucharest, Faculty of History History Doctoral School PhD Thesis in Ancient History and Archaeology Gabriela Augustina Cojocaru Representations of Royal Power: Textual and Visual Discourse in Ashurbanipal’s North Palace Advisor: Prof. Dr. Gheorghe Vlad Nistor Referents: Prof. Dr. Christoph Uehlinger (University of Zurich) Prof. Dr. Miron Ciho (University of Bucharest) Prof. Dr. Lucretiu Birliba (Al. I. Cuza University of Iasi) President of the committee: Prof. Dr. Antal Lukacs (University of Bucharest) Bucharest 2015 Contents List of Abbreviations .............................................................................................................................. ii List of Figures ........................................................................................................................................ iii List of Plates .........................................................................................................................................