DOCSLIB.ORG

The Abomination of Desolation Spoken of by Daniel the Prophet

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
The Abomination of Desolation Spoken of by Daniel the Prophet When ye therefore shall see The Abomination of Desolation spoken of by Daniel the prophet ... whoso readeth, let him understand. (Matt 24:15) The Abomination of Desolation A series of articles published by Father Athanasius Iskander in PAROUSIA September, 1997 - January, 2003 SAINT MARY’S COPTIC ORTHODOX CHURCH Kitchener, Ontario, Canada www.stmarycoptorthodox.org First printing January 2003 THE ABOMINATION OF DESOLATION SPOKEN OF BY DANIEL THE PROPHET1 Shortly before His Crucifixion, the Lord Jesus was asked by His disciples, “Tell us, when shall these things be? And what shall be the sign of thy coming, and of the end of the world?” (Matt 24: 3) The Lord then started to give them a discourse about the end of the world. The discourse alluded to the destruction of Jerusalem, which took place in the year A.D. 70, as a type for the destruction of the world, at the time of the end. Exegetes agree that the prophecies of the Lord Jesus in Matthew 24, Mark 13, and Luke 21, have been partially fulfilled in the destruction of Jerusalem, but will find their complete fulfillment in the destruction of the world at the end of time. One of the “signs” of the Lord’s second coming is given to us in these verses, “When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) Then let them which be in Judea flee into the mountains: Let him which is on the housetop not come down to take any thing out of his house: Neither let him which is in the field return back to take his clothes.” (Matt 24: 15-18) There is no doubt that these words of Jesus found their partial fulfillment when Titus placed an idol on the site of the burned Temple after destroying Jerusalem2, however, it is equally doubtless that the Lord was also alluding to the end of the world, for the following reasons: First, the whole discourse in Matthew 24 is in response to the disciples’ inquiry regarding the signs of His coming and the end of the world. Second, the information concerning the Abomination Of Desolation, and the following instructions to flee it in an urgent manner, are immediately followed by this verse, “For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be.” (Matt 24:21) 1Published: September, 1997 2Life Application Bible: notes on Mat 24. 2 ABOMINATION OF DESOLATION From this, it is safe to assume that the Abomination Of Desolation will be manifested standing in the “holy place” during the “Great Tribulation” mentioned in the Book of Daniel 12:1, as well as the Book of Revelation 7:14. Then we are told, “Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken: And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory.” (Matt 24:29-30) It is evident from this that the “Great Tribulation” will immediately precede the second coming of the Lord Jesus. And, since the “Great Tribulation” will coincide with the manifestation of the Abomination Of Desolation, standing in the holy place, it follows that the latter is an important sign that will immediately precede the Parousia of the Lord (His second coming). The importance of this “sign” of the second coming of Christ becomes apparent if we carefully examine the words of Christ concerning it, “When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth let him understand). This clearly indicates to the reader that the Abomination Of Desolation is a “code name” for something or someone, and that the reader has to attempt to “decode” this expression, and understand what it stands for, so that he (or she) can follow the Lord’s urgent demand to flee it. Yet, in spite of this admonition to the reader that he (or she) must strive to understand, only few of those who are reading this chapter actually understand what the Lord means by the Abomination Of Desolation standing in the holy place. Now, hopefully, we have aroused enough interest, so let us answer the question, “What is (or who is) the Abomination Of Desolation spoken of by Daniel the prophet?” To find the answer, we have to go to the writings of the Fathers of the Church, who wrote on the subject. According to Irenaeus, Hippolytus of Rome, Cyril of Jerusalem, Origen, and Cassian, the “Abomination Of Desolation spoken of by Daniel the prophet” is none other than Antichrist, who must appear ABOMINATION OF DESOLATION 3 before the second coming of Christ, seduce the world by his false miracles, causing the final apostasy, and who will “sit in the temple of God (the holy place), showing himself that he is God.” (II Thes 2:4) Now, we will present a brief survey of the main scriptural passages that refer or allude to the “Abomination Of Desolation spoken of by Daniel the prophet,” also known as Antichrist. The Book of Daniel has 12 chapters, the first six of which are narrative while the last six are apocalyptic, sometimes referred to as the “Apocalypse of Daniel.” An “apocalypse” is a scriptural passage that deals with prediction of future events, but, unlike a prophecy which concerns the future of one land or one nation (e.g., Israel or Edom), an apocalypse has cosmic dimensions involving the whole universe, and usually alludes to the end of the world. There are generally four recognized passages in Daniel that concern the topic at hand. Chapters 7 and 8 speak of him under the code name The Little Horn. Here are some excerpts of the passages concerning The Little Horn. After this I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth: it devoured and brake in pieces, and stamped the residue with the feet of it: and it was diverse from all the beasts that were before it; and it had ten horns. I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. I beheld then because of the voice of the great words which the horn spake: I beheld even till the beast was slain, and his body destroyed, and given to the burning flame .... Then I would know the truth of the fourth beast .... And of the ten horns that were in his head, and of the other which came up, and before whom three fell; even of that horn that had eyes, and a mouth that spake very great things, whose look was more stout than his fellows. I beheld, and the same horn made war with the saints, and prevailed against them; Until the Ancient of days came, and judgment was given to the saints of the most High; and the time came that the saints possessed the kingdom .... Thus he said, the fourth beast shall be the fourth kingdom upon earth, which shall be diverse from all kingdoms, and shall devour the whole earth, and shall tread it down, and break it in pieces. And the ten horns out of this kingdom are ten kings that shall arise: and another shall rise after them; and he 4 ABOMINATION OF DESOLATION shall be diverse from the first, and he shall subdue three kings. And he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time. But the judgment shall sit, and they shall take away his dominion, to consume and to destroy it unto the end. And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him. (Dan 7:7-27) And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practised, and prospered .... And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man. And I heard a man's voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision.
Load more

Recommended publications
  • This Alien Legacy RIGHTS the Origins of “Sodomy” Laws in British Colonialism WATCH
    HUMAN This Alien Legacy RIGHTS The Origins of “Sodomy” Laws in British Colonialism WATCH This Alien Legacy The Origins of “Sodomy” Laws in British Colonialism Copyright © 2008 Human Rights Watch All rights reserved. Printed in the United States of America ISBN: 1-56432-419-2 Cover design by Rafael Jimenez Human Rights Watch 350 Fifth Avenue, 34th floor New York, NY 10118-3299 USA Tel: +1 212 290 4700, Fax: +1 212 736 1300 [email protected] Poststraße 4-5 10178 Berlin, Germany Tel: +49 30 2593 06-10, Fax: +49 30 2593 0629 [email protected] Avenue des Gaulois, 7 1040 Brussels, Belgium Tel: + 32 (2) 732 2009, Fax: + 32 (2) 732 0471 [email protected] 64-66 Rue de Lausanne 1202 Geneva, Switzerland Tel: +41 22 738 0481, Fax: +41 22 738 1791 [email protected] 2-12 Pentonville Road, 2nd Floor London N1 9HF, UK Tel: +44 20 7713 1995, Fax: +44 20 7713 1800 [email protected] 27 Rue de Lisbonne 75008 Paris, France Tel: +33 (1)43 59 55 35, Fax: +33 (1) 43 59 55 22 [email protected] 1630 Connecticut Avenue, N.W., Suite 500 Washington, DC 20009 USA Tel: +1 202 612 4321, Fax: +1 202 612 4333 [email protected] Web Site Address: http://www.hrw.org December 2008 1-56432-419-2 This Alien Legacy The Origins of “Sodomy” Laws in British Colonialism I. Introduction ......................................................................................................... 1 Three Trials ......................................................................................................... 1 Colonial Laws and Contemporary Defenders ........................................................ 4 II. “Sodomy,” Colonialism, and Codification ........................................................... 13 III. Colonial Power on the Street and over the Body ..............................................
    [Show full text]
  • Ethiopian Calendar from Wikipedia, the Free Encyclopedia
    Ethiopian calendar From Wikipedia, the free encyclopedia The Ethiopian calendar (Amharic: የኢትዮጵያ ዘመን አቆጣጠር?; yä'Ityoṗṗya zämän aḳoṭaṭär) is the principal calendar used in Ethiopia and also serves as the liturgical year for Christians in Eritrea and Ethiopia belonging to the Orthodox Tewahedo Churches, Eastern Catholic Churches and Coptic Orthodox Church of Alexandria. It is a solar calendar which in turn derives from the Egyptian Calendar, but like the Julian Calendar, it adds a leap day every four years without exception, and begins the year on August 29th or August 30th in the Julian Calendar. A gap of 7–8 years between the Ethiopian and Gregorian Calendars results from an alternate calculation in determining the date of the Annunciation. Like the Coptic calendar, the Ethiopic calendar has 12 months of 30 days plus 5 or 6 epagomenal days, which comprise a thirteenth month. The Ethiopian months begin on the same days as those of the Coptic calendar, but their names are in Ge'ez. The 6th epagomenal day is added every 4 years, without exception, on August 29 of the Julian calendar, 6 months before the corresponding Julian leap day. Thus the first day of the Ethiopian year, 1 Mäskäräm, for years between 1900 and 2099 (inclusive), is usually September 11 (Gregorian). It, however, falls on September 12 in years before the Gregorian leap year. In the Gregorian Calendar Year 2015; the Ethiopian Calendar Year 2008 began on the 12th September (rather than the 11th of September) on account of this additional epagomenal day occurring every 4 years. Contents 1 New Year's Day 2 Eras 2.1 Era of Martyrs 2.2 Anno Mundi according to Panodoros 2.3 Anno Mundi according to Anianos 3 Leap year cycle 4 Months 5 References 6 Sources 7 External links New Year's Day Enkutatash is the word for the Ethiopian New Year in Amharic, the official language of Ethiopia, while it is called Ri'se Awde Amet ("Head Anniversary") in Ge'ez, the term preferred by the Ethiopian Orthodox Tewahedo Church.
    [Show full text]
  • 101492 BASP 56 23 Delattre Et Al.Indd
    CHRISTIAN INSCRIPTIONS FROM EGYPT AND NUBIA 6 (2018) Alain Delattre Université Libre de Bruxelles, Jitse Dijkstra University of Ottawa, and Jacques van der Vliet Leiden University/Radboud University Nijmegen Abstract. — Sixth installment of an annual overview of published inscriptions in Greek and Coptic from Christian Egypt and Nubia. The sixth issue of our epigraphical bulletin is devoted to inscriptions published in 2018, to which are added one left-over item from 2015 (70) and some items from 2017 (3, 29, 56, 57–68, 69) that came too late to our attention to be included in the previous bulletin. 1. Egypt and Nubia. Christian epigraphy. J. van der Vliet, “Epigra- phy,” in K.J. Torjesen and G. Gabra (eds.), Claremont Coptic Encyclopedia (2018), available online at http://ccdl.libraries.claremont.edu/cdm/singleitem/ collection/cce/id/2161. Short survey of the discipline, with useful biblio- graphical references that provide a starting point for further research. 2. Egypt and Nubia. Christian epigraphy. J. van der Vliet, The Chris- tian Epigraphy of Egypt and Nubia (London 2018) presents 31 studies con- tributed by a major specialist in the field over almost two decades (1998– 2015). The volume collects a large number of studies published in a wide variety of places; four studies have been translated from French, and several photos of monuments have been replaced by new ones (e.g. Figs. 19.1 and 2), although they are not printed on glossy paper, which means that they are not always as sharp as one would like them to be. Eleven studies are co-authored, showing the collaborative spirit of the author.
    [Show full text]
  • Deconstructing Sodom and Gomorrah: a Historical Analysis Of
    Deconstructing Sodom and Gomorrah: A Historical Analysis of the Mythology of Black Homophobia A dissertation presented to the faculty of the College of Arts and Sciences of Ohio University In partial fulfillment of the requirements for the degree Doctor of Philosophy Lance E. Poston December 2018 © 2018 Lance E. Poston. All Rights Reserved. 2 This dissertation titled Deconstructing Sodom and Gomorrah: A Historical Analysis of the Mythology of Black Homophobia by LANCE E. POSTON has been approved for the Department of History and the College of Arts and Sciences by Katherine Jellison Professor of History Joseph Shields Interim Dean, College of Arts and Sciences 3 ABSTRACT POSTON, LANCE E., PH.D., December 2018, History Deconstructing Sodom and Gomorrah: A Historical Analysis of the Mythology of Black Homophobia Director of Dissertation: Katherine Jellison This dissertation challenges the widespread myth that black Americans make up the most homophobic communities in the United States. After outlining the myth and illustrating that many Americans of all backgrounds had subscribed to this belief by the early 1990s, the project challenges the narrative of black homophobia by highlighting black urban neighborhoods in the first half of the twentieth century that permitted and even occasionally celebrated open displays of queerness. By the 1960s, however, the black communities that had hosted overt queerness were no longer recognizable, as the public balls, private parties, and other spaces where same-sex contacts took place were driven underground. This shift resulted from the rise of the black Civil Rights Movement, whose middle-class leadership – often comprised of ministers from the black church – rigorously promoted the respectability of the race.
    [Show full text]
  • Same-Sex Desire and Jewish Community: Queering Biblical Texts in Canadian and American Jewish Literature Shlomo Gleibman York University
    Same-Sex Desire and Jewish Community: Queering Biblical Texts in Canadian and American Jewish Literature Shlomo Gleibman York University It has been asserted that queer subjectivity can be realized in identifications with 249 certain images of mainstream culture, sometimes to a far greater extent than in “con- ventional” forms of gay life (Sedgwick, Tendencies; Butler, Bodies; Munoz; Halperin, How). These nonlinear, nonnormative identifications and disidentifications partici- pate in the formation of multiple, hybrid identities through working on, with, and against a dominant cultural form (Munoz 3-8, 30). This essay looks at Jewish queer narratives in their relation to mainstream Jewish culture, as examples of contem- porary forms of Jewish literary imagination in North America. I am interested in exploring the ways Jewish queer culture workers read a queer valence that is already present within Jewish intellectual life in its traditional form-potentially or in actual- ity in individual experiences, and imaginatively, as a rhetorical trope in some modes of literature. The queer possibilities in reading classical Jewish texts could be better under- stood in light of the Foucauldian theory of polyvalence of discourse, developed in The History of Sexuality. This theory regards discourse as never unified or fixed, but rather as “a series of discontinuous segments, not uniform nor stable, multiplicity of discursive elements that can come into play in various strategies” (Foucault 100). In this sense, the queer valence present in classical Jewish texts and in traditional patterns of studying these texts does not constitute “homoeroticism” as a uniform narrative or as a coherent element of a larger narrative; rather, this “queer kernel” could name a play of multiple “discontinuous segments” that lend themselves to cer- tain modes of reception.
    [Show full text]
  • Hymns from the Nativity Feast to the Entry Into the Temple
    HYMNS FROM THE NATIVITY FEAST TO THE ENTRY INTO THE TEMPLE “Proceed, O angelic powers, advancing from Bethlehem to the courses of the Jordan. Go before, O John, forsaking the wilderness. Rejoice, O river, and prepare. Let all the earth rejoice; for Christ cometh to purify the sins of Adam; for He is compassionate.” "أﻳﺘﻬﺎ اﻟﻘﻮات اﻟﻤﻼﺋﻜﻴﺔ ﺳﻴﺮي ﻣﺘﻘﺪﻣﺔ ﻣﻦ ﺑﻴﺖ ﻟﺤﻢ إﻟﻰ ﻣﺠﺎري اﻷردن، واﺳﺒﻖ ﻳﺎ ﻳﻮﺣﻨﺎ ﺗﺎرآﺎ اﻟﻘﻔﺮ. واﻓﺮح أﻳﻬﺎ اﻟﻨﻬﺮ وﺗﻬﻴﺄ. وﻟﺘﺒﺘﻬﺞ آﻞ اﻷرض، ﻷن اﻟﻤﺴﻴﺢ ﻳﺄﺗﻲ ﻟﻴﻄﻬﺮ ﺧﻄﻴﺌﺔ ﺁدم، ﻷﻧﻪ اﻟﻤﺘﺤﻨﻦ." St. Mary <±c<øé¹]<‚éÂ<àÚ<<xée^Šiæ<á^£] Coptic Orthodox Church, Ottawa 1 Canfield Rd, Ottawa On K1J 7T8 < ØÓé]<±]<x銹]<‚éŠÖ]<Ùç}<‚é Tel. (613) 596-0052 + fax: (613) 823-6635 HRMots Creative Design (819) 595-4372 HYMNS FROM THE NATIVITY FEAST TO THE ENTRY INTO THE TEMPLE <‚éÂ<àÚ<xée^Šiæ<á^£] <‚éŠÖ]<Ùç}<‚éÂ<±c<øé¹] < ØÓé]<±]<x銹] Nativity Fast 1999, 1st edition 2007, 2nd edition Index 189 Theophany Feast Hymns ................................................................. 98 Introduction ...................................................................................... 99 Theophany Paramoune Hymns ................................................. 101 Vespers & Matins Services .................................................... 102 Liturgy Hymns ..................................................................... 106 Theophany Feast Hymns ........................................................... 109 Raising of Incense ............................................................... 110 Liturgy Hymns ....................................................................
    [Show full text]
  • The Gehenna Controversy
    The Gehenna Controversy Walter Balfour, Bernard Whitman 1833-1834 Contents Contents . i An Inquiry into the Scriptural Import of the words Sheol, Hades, Tartarus and Gehenna, translated Hell in the Common English Version, by Walter Balfour 1 Facts stated respecting Gehenna, showing that it does not express a place of endless punishment in the New Testament. 1 All the texts in which Gehenna occurs, considered. 6 Additional facts stated, proving that Gehenna was not used by the sacred writers to express a place of endless misery. 41 Friendly letters to a Universalist on divine rewards and punish- ments: Letter VI, by Bernard Whitman 59 A letter to the Rev. Bernard Whitman, on the term Gehenna, by Walter Balfour 77 Explanation of Matthew v. 29, 30, and the similar Texts, by Hosea Ballou 139 i An Inquiry into the Scriptural Import of the words Sheol, Hades, Tartarus and Gehenna, translated Hell in the Common English Version Walter Balfour Revised, with essays and notes, by Otis A. Skinner Boston: published by A. Tompkins. 1854. SECTION II: Facts stated respecting Gehenna, showing that it does not express a place of endless punishment in the New Testament. Before we consider the texts, where Gehenna occurs in the New Testament, it is of importance to notice the following facts. They have been altogether overlooked, or but little attended to in discussions on this subject. 1st. The term Gehenna is not used in the Old Testament to designate a place of endless punishment. Dr. Campbell declares positively that it has no such mean- ing there. All agree with him; and this should lead to careful inquiry whether in the New Testament it can mean a place of endless misery.
    [Show full text]
  • God's Word on Homosexuality
    TMSJ 19/2 (Fall 2008) 153-174 GOD’S WORD ON HOMOSEXUALITY: THE TRUTH ABOUT SIN AND THE REALITY OF FORGIVENESS John MacArthur President and Professor of Pastoral Ministries Through following a distorted meaning of “love,” some in the present day have condoned homosexual practice, without realizing that biblical love excludes homosexuality because of its sinfulness. Christians can best share the gospel with homosexuals by calling their lifestyle what the Bible calls it—sin. Genesis 1–2, Matthew 19, and Ephesians 5 describe clearly the way that God has instituted marriage as a monogamous, heterosexual relationship. Genesis 19, Jude 7, and 2 Peter 2 illustrate how the Fall almost immediately eroded the purity of human sexuality, including a devastation of the divine institution of marriage. Leviticus 18 and 20 and Romans 1 lay out very plainly God’s instructions about how repulsive homosexuality is in God’s sight. Yet Isaiah 56 and 1 Corinthians 6 make plain God’s plan for homosexuals to find freedom and forgiveness through a life-changing faith in Jesus Christ. The door is wide open for homosexuals and lesbians to accept God’s invitation. * * * * * “All you need is love.” So said the Beatles. If they had been singing about God’s love, the statement would have a grain of truth in it. But what usually goes by the name love in popular culture is not authentic love at all; it is actually a deadly fraud. Far from being “all you need,” the world’s distorted view of love is something Christians desperately need to avoid.
    [Show full text]
  • Coptic Language.Pdf
    Αςπι `νΧημι Coptic Language اﻟﻠﻐﺔ اﻟﻘﺑطﯾﺔ ϫινϭι `ςβω `ναςπι `νΧημι Learning Coptic Language ﺗﻌﻠم اﻟﻠﻐﺔ اﻟﻘﺑطﯾﺔ Coptic Alphabet ﺣروف اﻟﻠﻐﺔ اﻟﻘﺑطﯾﺔ α β γ δ ε ζ η θ ι κ λ μ ν ξ ο π ρ ς τ υ φ χ ψ ω ϣ ϥ ϧ ϩ ϫ ϭ ϯ Coptic Alphabet ﺣروف اﻟﻠﻐﺔ اﻟﻘﺑطﯾﺔ alpha, άλφα beta, βήτα gamma, γάμμα [a] [aː] [b] [v] [ɡ] [ŋ] [ɣ] ج = γ = g ب = β = b أ = α = a غ = γ + ω = gh ڤ = v =ﺣﺮف ﻣﺘﺤﺮك α = a= car β+ vowel غ = β = b = Bag γ + ο = gh غ = β = v = very γ + α = gh ﻧﻜﺲ = γ + ξ = nx ﻧﻚ = γ + χ = nk ﻧﻚ = γ+κ = nk ﻧﺞ = γ+γ= ng delta, δέλτα epsilon, έψιλον zeta, ζήτα [d] [ð] ei, ει [z] ذ = e] ζ = z] د = δ = d ا = in Greek words) ε = e) ذ = δ = z ε = a = age ﻓﻲ اﻟﻜﻠﻤﺎت اﻟﯿﻮﻧﺎﻧﯿﺔ ε = e = went Coptic Alphabet ﺣروف اﻟﻠﻐﺔ اﻟﻘﺑطﯾﺔ eta, ήτα theta, θήτα iota, ιωτα [i] [tʰ] [i] إ = ι = i ث = θ = th إ = η = I ﺗﻢ θ + μ = tm η = e = ear ι = i = need ت = θ + τ = t ﺗﺲ = θ + ς = ts ﺗﺶ = θ + ϣ = tsh ت = θ = t ﻓﻲ اﻟﻠﮭﺠﺎت (in southern dialect) اﻟﺠﻨﻮﺑﯿﺔ kappa, κάππα lambda, λάμδα mi, μυ [k] [l] [m] م = μ = m ل = λ = l ك = κ = k Coptic Alphabet ﺣروف اﻟﻠﻐﺔ اﻟﻘﺑطﯾﺔ ni, νυ xi, ξι omicron, [n] [ks] όμικρον [o] أﻛﺲ = ξ = x ن = ν = n ο = o و = ου = ο ουε = owe ουα = owa ουο = owo ουω = o-o pi, πι rho, ρώ sigma, σίγμα [p] [r] [s] [z] س = ς = s ر = ρ = r ب = π = p زم = ς + μ = zm (in greek words) ﻓﻲ اﻟﻜﻠﻤﺎت اﻟﯿﻮﻧﺎﻧﯿﺔ Coptic Alphabet ﺣروف اﻟﻠﻐﺔ اﻟﻘﺑطﯾﺔ tau, ταυ upsilon, ύψιλον phi, φι [t] [i] [v] [pʰ] [f] ف = φ = f ي = υ = i ت = τ = t أڤ = α + υ = av (in greek words) ﻓﻲ اﻟﻜﻠﻤﺎت اﻟﯿﻮﻧﺎﻧﯿﺔ α + υ = aʊ or av = aw or av (ﻧﻄﻖ ﺣﺪﯾﺚ modern pronunciation) (in coptic words at end of word) ﻓﻲ اﻟﻜﻠﻤﺎت اﻟﻘﺒﻄﯿﺔ
    [Show full text]
  • One Man's Abomination Is Another Man's Way of Life
    One Man’s Abomination is Another Man’s Way Of Life Rabbi Sarah Bassin 26 December 2020/ 11 Tevet 5781 Parshat Vayigash Genesis 46:31-47:6 וַיֹּ֨ ֶאמר ֵיוֹס֤ף ֶא ֶל־א ָחיו֙ וְֶא ֵל־בּ֣ית ִאָב֔יו ֶאֱעֶל֖ה וְ ִאַגּ֣ ָידה ְלַפְרעֹ֑ה וְֽאְֹמָר֣ה ֵאָל֔יו ַאַח֧י ֵוּב ִית־אָב֛י ֲא ֶשׁ֥ר ְבֶּֽאֶר ְץ־כּנַַ֖ען ָבּ֥אוּ ֵאָֽלי׃ וְָהֲאנָ ִשׁים֙ רֵֹ֣עי צֹ֔אן ִֽכּי־אַנְ ֵשׁ֥י ִמְקֶנ֖ה ָהי֑וּ וְצֹאנָ֧ם ְוּבָקָר֛ם וְָכ ֲל־א ֶשׁ֥ר ָלֶה֖ם ֵהִֽביאו וְָהיָ֕ה ִֽכּי־יְִקָר֥א ָלֶכ֖ם ַפְּרעֹ֑ה וְ ַאָמ֖ר ַמ ַה־מֲּע ֵשׂ ֶֽיכם׃ וֲַא ַמְר ֶתּ֗ם אַנְ ֵשׁ֨י ִמְקֶנ֜ה ָהי֤וּ ֲעָבֶד֙ ָיך֙ ִמנְּ ֵעוּר֣ינוּ וְַע ַד־ע֔ ָתּה ַגּ ֲם־אנַ֖ ְחנוּ ַגּ ֲם־אבֵֹת֑ינוּ ַבֲּעב֗וּר ֵתּ ְשׁבוּ֙ ְבֶּאֶ֣רץ גֶֹּ֔שׁן ִֽכּי־ ֲתוֹע ַב֥ת ִמְצַר֖יִם ָכּל־רֵֹ֥עה ֽצֹאן׃ וַיָּבֹ֣א ֵיוֹסף֮ וַיֵַּגּ֣ד ְלַפְרעֹה֒ וַיֹּ֗ ֶאמר ִאָב֨י וְ ַאַח֜י וְצֹאנָ֤ם ְוּבָקָרם֙ וְָכ ֲל־א ֶשׁ֣ר ָלֶה֔ם ָבּ֖אוּ ֵמֶאֶ֣רץ ְכּנַָ֑ען וְִהנָּ֖ם ְבֶּאֶ֥רץ ֽגֶֹּשׁן׃ ִוּמְקֵצ֣ה ֶא ָח֔יו ָלַק֖ח ֲח ִמ ָשּׁ֣ה ֲאנָ ִשׁ֑ים וַיִַּצֵּג֖ם ִלְפֵנ֥י ַפְרֽעֹה׃ וַיֹּ֧ ֶאמר ַפְּרעֹ֛ה ֶא ֶל־א ָח֖יו ַמ ַה־מֲּע ֵשׂ ֶיכ֑ם וַיֹּ ְאמר֣וּ ֶא ַל־פְּרעֹ֗ה רֵֹע֥ה צֹאן֙ ֲעָבֶד֔ ָיך ַגּ ֲם־אנַ֖ ְחנוּ ַגּ ֲם־א ֵֽבוֹתינוּ׃ וַיֹּ ְאמר֣וּ ֶא ַל־פְּרעֹ֗ה ָלג֣וּר ָבּ ֶאָרץ֮ ָבּאנוּ֒ ִכּ ֵי־א֣ין ִמְרֶע֗ה ַלצֹּאן֙ ֲא ֶשׁ֣ר ַלֲעָבֶד֔ ָיך ִֽכּ ָי־כֵב֥ד ָהָרָע֖ב ְבֶּאֶ֣רץ ְכּנַָ֑ען וְַע ָתּ֛ה יֵֽ ְשׁבוּ־נָ֥א ֲעָבֶד֖ ָיך ְבֶּאֶ֥רץ ֽגֶֹּשׁן׃ וַיֹּ֣ ֶאמר ַפְּרעֹ֔ה ֶא ֵל־יוֹס֖ף ֵלאמֹ֑ר ִאָב֥ ָיך וְ ֶאַח֖ ָיך ָבּ֥אוּ ֵאֶֽל ָיך׃ ֶאֶ֤רץ ִמְצַר֙יִם֙ ְלָפֶנ֣ ָיך ִה֔וא ְבֵּמ ַיט֣ב ָהאֶָ֔רץ ֵהוֹשׁ֥ב ֶא ִת־אָב֖ ָיך וְֶא ֶת־אַח֑ ָיך יֵ ְשׁבוּ֙ ְבֶּאֶ֣רץ גֶֹּ֔שׁן וְִאם־יַָדְ֗ע ָתּ וְיֶ ָשׁ־בּם֙ אַנְ ֵשׁ ַי־ח֔יִל וְ ַשׂ ְמ ָתּ֛ם ָשֵׂר֥י ִמְקֶנ֖ה ַע ֲל־א ֶשׁ ִֽר־לי׃ Then Joseph said to his brothers and to his father’s household, “I will go up and tell the news to Pharaoh, and say to him, ‘My brothers and my father’s household, who were in the land of Canaan, have come to me.
    [Show full text]
  • Contrasting Renaissance Sodomy Legislation in Florence and Venice Nicolaus J
    Black & Gold Volume 1 Black & Gold Article 2 2015 Still a Rivalry: Contrasting Renaissance Sodomy Legislation in Florence and Venice Nicolaus J. Hajek The College of Wooster Follow this and additional works at: https://openworks.wooster.edu/blackandgold Part of the European History Commons, History of Gender Commons, Lesbian, Gay, Bisexual, and Transgender Studies Commons, Medieval History Commons, and the Social History Commons Recommended Citation Hajek, Nicolaus J. (2015) "Still a Rivalry: Contrasting Renaissance Sodomy Legislation in Florence and Venice," Black & Gold: Vol. 1. Available at: https://openworks.wooster.edu/blackandgold/vol1/iss1/2 This Article is brought to you for free and open access by Open Works. It has been accepted for inclusion in Black & Gold by an authorized administrator of Open Works. For more information, please contact [email protected]. This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 4.0 License. Hajek: Still a Rivalry: Contrasting Renaissance Sodomy Legislation in Fl In the year 1496, a total of 243 young Florentine boys confessed their participation in homosexual intercourse in front of the Office of the Night. Of them, not a single boy was executed, instead only receiving minor fines for their participation in such a taboo.1 Yet, at about the same time in Venice, Simeone, a young boy of 18, was being publically mutilated for his participation in the same act.2 How is it that two Italian Renaissance cities could punish the same act so disproportionately to one another? Gay men have often found themselves as a persecuted minority, and this was very much the case for homosexual males living on the Italian peninsula during the Renaissance.
    [Show full text]
  • Same-Sex Marriage and Jewish Law: Time for a New Paradigm?
    Cleveland State University EngagedScholarship@CSU Law Faculty Articles and Essays Faculty Scholarship 8-5-2015 Same-Sex Marriage and Jewish Law: Time for a New Paradigm? Doron M. Kalir Cleveland State University, [email protected] Follow this and additional works at: https://engagedscholarship.csuohio.edu/fac_articles Part of the Gender and Sexuality Commons, Human Rights Law Commons, and the Religion Law Commons How does access to this work benefit ou?y Let us know! Repository Citation Kalir, Doron M., "Same-Sex Marriage and Jewish Law: Time for a New Paradigm?" (2015). Law Faculty Articles and Essays. 805. https://engagedscholarship.csuohio.edu/fac_articles/805 This Article is brought to you for free and open access by the Faculty Scholarship at EngagedScholarship@CSU. It has been accepted for inclusion in Law Faculty Articles and Essays by an authorized administrator of EngagedScholarship@CSU. For more information, please contact [email protected]. CLEVELAND-MARSHALL COLLEGE OF LAW Research Paper 15-284 August 2015 Same-Sex Marriage and Jewish Law: Time for a New Paradigm? by Doron M. Kalir Clinical Professor of Law, Cleveland-Marshall College of Law Working Paper This paper can be downloaded without charge from the Social Science Research Network electronic library: http://ssrn.com/abstract=2640151 Electronic copy available at: http://ssrn.com/abstract=2640151 Same-Sex Marriage and Jewish Law: Time for a New Paradigm? Doron M. Kalir* In recent years the Supreme Court, as well as important segments of society, has come to accept and even celebrate same-sex relations that in the past, and for some still today, have generated contempt, hostility, and violence.
    [Show full text]