Noah, the Ark and the Tower Noah, the Ark and the Tower
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The Garment of Adam in Jewish, Muslim, and Christian Tradition
24 The Garmentof Adam in Jewish, Muslim, and ChristianTradition Stephen D. Ricks Although rarely occurring in any detail, the motif of Adam's garment appears with surprising frequency in ancient Jewish and Christian literature. (I am using the term "Adam's garment" as a cover term to include any garment bestowed by a divine being to one of the patri archs that is preserved and passed on, in many instances, from one generation to another. I will thus also consider garments divinely granted to other patriarchal figures, including Noah, Abraham, and Joseph.) Although attested less often than in the Jewish and Christian sources, the motif also occurs in the literature of early Islam, espe cially in the Isra'iliyyiit literature in the Muslim authors al ThaclabI and al-Kisa'I as well as in the Rasii'il Ikhwiin al ~afa (Epistles of the Brethren of Purity). Particularly when discussing the garment of Adam in the Jewish tradition, I will shatter chronological boundaries, ranging from the biblical, pseudepigraphic, and midrashic references to the garment of Adam to its medieval attestations. 1 In what fol lows, I wish to consider (1) the garment of Adam as a pri mordial creation; (2) the garment as a locus of power, a symbol of authority, and a high priestly garb; and (3) the garment of Adam and heavenly robes. 2 705 706 STEPHEN D. RICKS 1. The Garment of Adam as a Primordial Creation The traditions of Adam's garment in the Hebrew Bible begin quite sparely, with a single verse in Genesis 3:21, where we are informed that "God made garments of skins for Adam and for his wife and clothed them." Probably the oldest rabbinic traditions include the view that God gave garments to Adam and Eve before the Fall but that these were not garments of skin (Hebrew 'or) but instead gar ments of light (Hebrew 'or). -
In Search of Noah's Ark
IN SEARCH OF NOAH'S ARK History does not care how events happen, it just takes the side of those who do great things and achieve great goals. At the time of writing, this scientific work I was guided by the only desire to enrich our history, to fill the gaps in it, to make it more open to understanding others, but not in any way to harm the established historical order in it. The constant desire to find God, to explain the inexplicable, the deification of the forces of nature, the desire to comprehend the incomprehensible at all times inherent in man. Studying the world around us, people learn more and more new things, and as a result of this there is a need to preserve and transmit information, whether it is in visual form, written or verbal in legends or myths. For example, in religious texts. "Noah did everything God commanded him to do. Upon completion of the construction, God told Noah to enter the ark with his sons and wife, and with the wives of his sons, and to bring also into the ark of all the animals in pairs, that they might live. And take for yourself of all food which is necessary themselves and for animals. Then the ark was shut down by God. Seven days later (in the second month, the seventeenth [27th-according to the translation of the Septuagint] day) the rain poured out on the earth, and the flood lasted forty days and forty nights, and the water multiplied, and lifted up the ark, and it rose above the earth and floated on the surface of the waters. -
Gog and Magog and Ethnic Difference in the Catalan Atlas (1375) Thomas Franke
University of New Mexico UNM Digital Repository History ETDs Electronic Theses and Dissertations 9-12-2014 Monsters at the End of Time: Gog and Magog and Ethnic Difference in the Catalan Atlas (1375) Thomas Franke Follow this and additional works at: https://digitalrepository.unm.edu/hist_etds Recommended Citation Franke, Thomas. "Monsters at the End of Time: Gog and Magog and Ethnic Difference in the Catalan Atlas (1375)." (2014). https://digitalrepository.unm.edu/hist_etds/30 This Thesis is brought to you for free and open access by the Electronic Theses and Dissertations at UNM Digital Repository. It has been accepted for inclusion in History ETDs by an authorized administrator of UNM Digital Repository. For more information, please contact [email protected]. Thomas Samuel Franke Candidate History Department This thesis is approved, and it is acceptable in quality and form for publication: Approved by the Thesis Committee: Michael A. Ryan , Chairperson Timothy C. Graham Sarah Davis-Secord Franke i MONSTERS AT THE END OF TIME: GOG AND MAGOG AND ETHNIC DIFFERENCE IN THE CATALAN ATLAS (1375) by THOMAS FRANKE BACHELOR OF ARTS, UC IRVINE 2012 THESIS Submitted in Partial Fulfillment of the Requirements for the Degree of MASTER OF ARTS HISTORY The University of New Mexico Albuquerque, New Mexico JULY 2014 Franke ii Abstract Franke, Thomas. Monsters at the End of Time: Gog and Magog and Ethnic Difference in the Catalan Atlas (1375). University of New Mexico, 2014. Although they are only mentioned briefly in Revelation, the destructive Gog and Magog formed an important component of apocalyptic thought for medieval European Christians, who associated Gog and Magog with a number of non-Christian peoples. -
Nimrod's False Religion
WHY WE PUBLISH THE SCRIPTURES and NIMROD’S FALSE RELIGION N. Sebastian Desent, Ph.D., Th.D., D.D., Pastor, Historic Baptist Church In Genesis chapter 1 we find that in the beginning God created all things. God created man, and man understood the true nature of God. People were mono-theists, and knew the true God was the Creator. Although not all men worshipped and obeyed the true God, they knew there was only one God (Genesis chapter 6). This standard understanding continued after the fall, and even continues until today; however, a false religion soon appeared after God created Adam and Eve (Genesis 3). Satan corrupted mono-theism by claiming man could become as gods. This is still the great lie: that man can become a god and never die. These were the lies he spoke in the garden when tempting Eve (Genesis 3). Consequently, we can prove through study, that: • All false religions are Satanic and have him as a common origin. • All false religions can be traced to this same beginning – to Satan himself. He is the corrupter of the true religion of the Creator. • All false religions are similar in nature and function. They teach that man can be elevated to be like God. The second function is to degrade (bring down) the true God. Satan’s lie (that man can be as God), and his desire that caused his own fall (“I will be like the most high” – Isaiah 14:13, 14) have not changed. Satan wants man to think he, too, can be deified. -
Good News & Information Sites
Written Testimony of Zionist Organization of America (ZOA) National President Morton A. Klein1 Hearing on: A NEW HORIZON IN U.S.-ISRAEL RELATIONS: FROM AN AMERICAN EMBASSY IN JERUSALEM TO POTENTIAL RECOGNITION OF ISRAELI SOVEREIGNTY OVER THE GOLAN HEIGHTS Before the House of Representatives Committee on Oversight and Government Reform Subcommittee on National Security Tuesday July 17, 2018, 10:00 a.m. Rayburn House Office Building, Room 2154 Chairman Ron DeSantis (R-FL) Ranking Member Stephen Lynch (D-MA) Introduction & Summary Chairman DeSantis, Vice Chairman Russell, Ranking Member Lynch, and Members of the Committee: Thank you for holding this hearing to discuss the potential for American recognition of Israeli sovereignty over the Golan Heights, in furtherance of U.S. national security interests. Israeli sovereignty over the western two-thirds of the Golan Heights is a key bulwark against radical regimes and affiliates that threaten the security and stability of the United States, Israel, the entire Middle East region, and beyond. The Golan Heights consists of strategically-located high ground, that provides Israel with an irreplaceable ability to monitor and take counter-measures against growing threats at and near the Syrian-Israel border. These growing threats include the extremely dangerous hegemonic expansion of the Iranian-Syrian-North Korean axis; and the presence in Syria, close to the Israeli border, of: Iranian Revolutionary Guard and Quds forces; thousands of Iranian-armed Hezbollah fighters; Palestinian Islamic Jihad (another Iranian proxy); Syrian forces; and radical Sunni Islamist groups including the al Nusra Levantine Conquest Front (an incarnation of al Qaeda) and ISIS. The Iranian regime is attempting to build an 800-mile land bridge to the Mediterranean, running through Iraq and Syria. -
The Armenians
THE ARMENIANS By C.F. DIXON-JOHNSON “Whosoever does wrong to a Christian or a Jew shall find me his accuser on the day of judgment.” (EL KORAN) Printed and Published by GEO TOULMIN & SONS, LTD. Northgate, Blackburn. 1916 Preface The following pages were first read as a paper before the “Société d’Etudes Ethnographiques.” They have since been amplified and are now being published at the request of a number of friends, who believe that the public should have an opportunity of judging whether or not “the Armenian Question” has another side than that which has been recently so assiduously promulgated throughout the Western World. Though the championship of Greek, Bulgarian and other similar “Christian, civilized methods of fighting,” as contrasted with “Moslem atrocities” in the Balkans and Asia Minor, has been so strenuously undertaken by Lord Bryce and others, the more recent developments in the Near East may perhaps already have opened the eyes of a great many thinking people to the realization that, in sacrificing the traditional friendship of the Turk to all this more or less sectarian clamor, British diplomacy has really done nothing better than to exchange the solid and advantageous reality for a most elusive and unreliable, if not positively dangerous, set of shadows. It seems illogical that the same party which recalled the officials (and among them our present War Minister) appointed by Lord Beaconsfield to assist the Turkish Government in reforming their administration and collecting the revenue in Asia Minor, and which on the advent of the Young Turks refused to lend British Administrators to whom ample and plenary powers were assured, should now, in its eagerness to vilify the Turk, lose sight of their own mistakes which have led in the main to the conditions of which it complains, and should so utterly condemn its own former policy. -
Abraham: the Story of a Life Ebook, Epub
ABRAHAM: THE STORY OF A LIFE PDF, EPUB, EBOOK Joseph Blenkinsopp | 232 pages | 31 Jul 2015 | William B Eerdmans Publishing Co | 9780802872876 | English | Grand Rapids, United States Abraham: The Story of a Life PDF Book Ephesians This Week in Jewish History. Sitemap Privacy Policy Disclaimer Advertise. What is the order of Melchizedek? Abram, although not the firstborn in the family, is listed before his two older brothers Genesis as sons of Terah. Abram and yiskah bramah and shiva. Jesus is the fulfillment of this promise. If God has promised to do something, we must be faithful and patient and wait for Him to accomplish it in His own timing. Thank you for the kind words, Thomas. This would have been a tremendous shock to any parent; to be blessed by a long-awaited child, only to have God tell you to sacrifice that child. Abraham was born in the year after creation. Email required Address never made public. NB: Thanks to Eerdmans for kindly providing me with a review copy of this book. Anonymous USA May 3, The calling of Abraham was just another piece in the story of redemption. Nimrod and his people wanted to build a tower that would reach up to heaven, so that they might establish their reign upon the heaven as well as on the earth. God reiterates His promise to Abraham in Genesis 17, and his faith is rewarded in Genesis 21 with the birth of Isaac. Thanks Robert for another edifying and encouraging work my friend. About Joseph Blenkinsopp. Link to Eerdmans. Our Christian walk should have both those elements also. -
A Review of the Search for Noah's Ark
The Proceedings of the International Conference on Creationism Volume 6 Print Reference: Pages 485-502 Article 39 2008 A Review of the Search for Noah's Ark Anne Habermehl Follow this and additional works at: https://digitalcommons.cedarville.edu/icc_proceedings DigitalCommons@Cedarville provides a publication platform for fully open access journals, which means that all articles are available on the Internet to all users immediately upon publication. However, the opinions and sentiments expressed by the authors of articles published in our journals do not necessarily indicate the endorsement or reflect the views of DigitalCommons@Cedarville, the Centennial Library, or Cedarville University and its employees. The authors are solely responsible for the content of their work. Please address questions to [email protected]. Browse the contents of this volume of The Proceedings of the International Conference on Creationism. Recommended Citation Habermehl, Anne (2008) "A Review of the Search for Noah's Ark," The Proceedings of the International Conference on Creationism: Vol. 6 , Article 39. Available at: https://digitalcommons.cedarville.edu/icc_proceedings/vol6/iss1/39 In A. A. Snelling (Ed.) (2008). Proceedings of the Sixth International Conference on Creationism (pp. 485–502). Pittsburgh, PA: Creation Science Fellowship and Dallas, TX: Institute for Creation Research. A Review of the Search for Noah’s Ark Anne Habermehl, B.Sc., 25 Madison Street, Cortland, NY 13045 Abstract There have been many alleged sightings of the Ark and numerous attempts to find it, mainly on Mount Ararat, but search attempts so far have been without success. In the light of history, geology, and archaeology, we need to consider that the Ark probably landed elsewhere, and that there may be little of it left. -
Mount Ararat Archaeological Survey Not Necessarily Those of the Associates Dr
Contents EDITOR: Bryant G. Wood, PhD EXECUTIVE EDITOR: Richard D. Lanser Jr., MA, MDiv GRAPHICS AND PHOTO EDITOR: Michael C. Luddeni, NAPP CONSULTING EDITORS: Rev. Gary A. Byers, MA Rev. Scott Lanser, MA Henry B. Smith, Jr., MA William Saxton, MA BOARD OF DIRECTORS: David P. Livingston, Founder Delphi’s Infl uence on the World of the New Testament Gary A. Byers, President Part 3: Faults, Fumes and Visions George DeLong, Treasurer Ernest B. McGinnis.......................................................65 Ronald K. Zuck, Secretary Bible and Spade is received four times a year by members of the Associates for Biblical Research. For an annual contribution of $35.00 or more, members sustain the research and outreach ministries of ABR, including the world-wide radio program “The Stones Cry Out.” To contact ABR, write P.O. Box 144, Akron PA 17501, or email [email protected]. Visit our website at http://www.biblearchaeology. org. © 2008 Associates for Biblical Research. All rights reserved. ISSN 1079-6959 ABR purpose and statement of faith Rex Geissler sent on request. Mount Ararat sunset at the Işak Pasha Palace. Photo taken from Urartian Rock Chamber Tomb at the Beyazıt Opinions expressed by authors not on Castle. the editorial staff of Bible and Spade are Mount Ararat Archaeological Survey not necessarily those of the Associates Dr. Cevat Başaran, Dr. Vedat Keleş and for Biblical Research. Rex Geissler..................................................................70 All Scripture quotations are taken from the New International Version unless specifi ed otherwise. Editorial guidelines will be sent upon Front cover: Urartu’s capital city of Toprakkale, showing request. Tushpa Fortress at Van southwest of Mount Ararat. -
Nimrod Luz, Ph.D
Nimrod Luz, Ph.D. Western Galilee College, Akko, Israel [email protected] Education 1995-2000 Ph.D. Geography Middle East, Hebrew University of Jerusalem. (Summa cum Laude 1992-1994 M.A. Geography Middle East, Hebrew University of Jerusalem. (Magna cum Laude) 1988-1991 B.A. History (minors in Geography and Archeology), Hebrew University of Jerusalem. (with distinction) Doctoral Thesis: Provinicial Cities in Mamluk Syria 1260-1517 Current Academic Positions 2005 - Lecturer, Western Galilee College, Tel Aviv University and Hebrew University Research Activities and Interests As a cultural geographer and a Middle Eastern scholar, I study the multiple and reflexive relations among society, culture (politics), and the built environment of the Middle East, past and present. My initial research interests focused around culture, cities and urbanism in the Middle East. Particularly, I am fascinated with the intricate and reflexive relations among space, society and culture within a rather political context. My recent project is concerned with politics of sacred places in Palestinian communities in Israel and the myriad of phenomena connected to the production, reproduction and experience of these places among Palestinians as part of processes of resistance, collective identity and memory formation and self-empowerment.As of 2000, I am engaged in a project that examines the sociospatial and political aspects of sacred Palestinian places as part of various transformations in Palestinian communities in Israel and against the backdrop of Islamic resurgence worldwide. It is a study that theorize "Landscapes of Fundamentalism" and desecularization of societies. In addition I study contemporary matters related to politics of food and sustainability. Publications Books and Monographs Author: Luz, N. -
Titus, Nebuchadnezzar, and Nimrod in the Ḥadīth and Midrash Aggadah
NARRATIVES OF VILLAINY: TITUS, NEBUCHADNEZZAR, AND NIMROD IN THE ḥadĪth AND MIDRASH AGGADAH Shari L. Lowin Much has been written on the similarities between the narratives of the shared founding fathers of Judaism and Islam. After all, these founding fathers—Abraham, Isaac and Ishmael, King David and others—serve as the paradigms upon which adherents of both traditions model them- selves, their religious philosophy, and ultimately their relationships to one another and to God. Importantly, the ḥadīth and midrash aggadah, the repositories of these narratives, share information not only on the heroes who serve as models for proper imitative behavior, but also on the evil villains who are excoriated. Thus adherents learn not only what behavior to imitate and value but also from which practices, attitudes, and conduct one should distance oneself and condemn. Fascinatingly, despite their desire to identify themselves as separate religious traditions and value systems, Judaism and Islam tell many of the same stories about the same ancestors and their shared villainous foils. Perhaps because of these largely unavoidable similarities, in studies on these Islamic and Jewish extra-Scriptural narrative expansions1—ḥadīth and midrash aggadah—early scholars often all too quickly jumped to conclusions. When Jewish and Muslim narratives relate similar stories about their shared forefathers, we find scholars frequently asserting that the younger tradition, Islam, has lifted the narrative from the elder, Juda- ism. Differences between the two versions are often attributed to Muslim mistakes, confusion, or flights of Arab fancy. Such a practice constitutes an injustice to the inherent creativity of the Muslim tradition, as well as to the complex, often symbiotic, relationship between the narrative tradi- tions of Islam and Judaism. -
A Historical Reading of Genesis 11:1–9: the Sumerian Demise and Dispersion Under the Ur Iii Dynasty
JETS 50/4 (December 2007) 693–714 A HISTORICAL READING OF GENESIS 11:1–9: THE SUMERIAN DEMISE AND DISPERSION UNDER THE UR III DYNASTY paul t. penley* i. available options for reading genesis 11:1–9 Three options are available for approaching the question of historicity in Gen 11:1–9: ahistorical primeval event; agnostic historical event; and known historical event. A brief survey of each approach will provide the initial im- petus for pursuing a reading of this pericope as known historical event, and the textual and archaeological evidence considered in the remainder of this article will ultimately identify this known historical event as the demise and dispersion of the last great Sumerian dynasty centered at Ur. 1. Ahistorical primeval event. Robert Davidson in his commentary on the neb text of Genesis 1–11 asserts, “It is only when we come to the story of Abraham in chapter 12 that we can claim with any certainty to be in touch with traditions which reflect something of the historical memory of the Hebrew people.”1 Davidson’s opinion reflects the approach to Genesis 1–11 where the narratives are couched in the guise of primeval events that do not correlate to actual history. Westermann also exemplifies this approach when he opts for reading Gen 11:1–9 through the lens of inaccessible primeval event. Even though he acknowledges that the mention of the historical Babylon “is more in accord with the historical etiologies in which the name of a place is often explained by a historical event,” he hypothesizes that “such an element shows that there are different stages in the growth of 11:1–9.”2 Speiser could also be placed in this category on account of the fact that he proposes pure literary dependence on tablet VI of the Enuma Elish.3 In his estimation the narrative is a reformulated Babylonian tradition and questions of historicity are therefore irrelevant.