Creation of Additional Human Ancestors by GOD — Adam and Eve Were Not the Only Ancestors
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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). -
The Fall of Satan (After Creation)
© 2021 Nathan E. Brown January 2 – OT Chronological Synopsis – NASB Version comeafterme.com The Fall of Satan (After Creation) Isaiah 14:12–15; Ezekiel 28:12–17; Revelation 12:3–4a As Typified in the Destruction of the King of Babylon—Isaiah 14 12 “How you have fallen from heaven, O star of the morning, son of the dawn! You have been cut down to the earth, You who have weakened the nations! 13 “But you said in your heart, ‘I will ascend to heaven; I will raise my throne above the stars of God, And I will sit on the mount of assembly In the recesses of the north. 14 ‘I will ascend above the heights of the clouds; I will make myself like the Most High.’ 15 “Nevertheless you will be thrust down to Sheol, To the recesses of the pit. As Typified in the Destruction of the King of Tyre—Ezekiel 28 12 “Son of man, take up a lamentation over the king of Tyre and say to him, ‘Thus says the Lord GOD, “You had the seal of perfection, Full of wisdom and perfect in beauty. 13 “You were in Eden, the garden of God; Every precious stone was your covering: The ruby, the topaz and the diamond; The beryl, the onyx and the jasper; The lapis lazuli, the turquoise and the emerald; And the gold, the workmanship of your settings and sockets, Was in you. On the day that you were created They were prepared. 14 “You were the anointed cherub who covers, And I placed you there. -
Adam, the Fall, and Original Sin Baker Academic, a Division of Baker Publishing Group, © 2014
Adam, the Fall, and Original Sin Theological, Biblical, and Scientific Perspectives EDITED BY Hans Madueme and Michael Reeves k Hans Madueme and Michael Reeves, Adam, The Fall, and Original Sin Baker Academic, a division of Baker Publishing Group, © 2014. Used by permission. (Unpublished manuscript—copyright protected Baker Publishing Group) MaduemeReeves_Adam_LC_wo.indd iii 9/17/14 7:47 AM © 2014 by Hans Madueme and Michael Reeves Published by Baker Academic a division of Baker Publishing Group P.O. Box 6287, Grand Rapids, MI 49516-6287 www.bakeracademic.com Printed in the United States of America All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means—for example, electronic, photocopy, recording—without the prior written permission of the publisher. The only exception is brief quotations in printed reviews. Library of Congress Cataloging-in-Publication Data Adam, the fall, and original sin : theological, biblical, and scientific perspectives / Hans Madueme and Michael Reeves, editors. pages cm Includes bibliographical references and index. ISBN 978-0-8010-3992-8 (pbk.) 1. Sin, Original. 2. Adam (Biblical figure) 3. Fall of man. I. Madueme, Hans, 1975– editor. BT720.A33 2014 233 .14—dc23 2014021973 Unless otherwise indicated, Scripture quotations are from The Holy Bible, English Standard Version® (ESV®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved. ESV Text Edition: 2011 Scripture quotations labeled NASB are from the New American Standard Bible®, copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 by The Lockman Foundation. -
Steinbeck's East of Eden: Redefining the Evil Within Cathy Ames
International Letters of Social and Humanistic Sciences Submitted: 2018-03-24 ISSN: 2300-2697, Vol. 82, pp 19-23 Revised: 2018-05-07 doi:10.18052/www.scipress.com/ILSHS.82.19 Accepted: 2018-05-10 CC BY 4.0. Published by SciPress Ltd, Switzerland, 2018 Online: 2018-06-11 Steinbeck’s East of Eden: Redefining the Evil within Cathy Ames 1,a* Bianca Saputra 1James B. Conant High School, Hoffman Estates, USA a*[email protected] Keywords: Archetypes, Feminism, East of Eden, Cathy Ames, John Steinbeck, Literary Theory Abstract. East of Eden, published in 1952, has been criticized as both feminist and misogynistic in nature. This contrasting criticism can be attributed to the varied interpretations of female roles in the novel. This paper aims to examine East of Eden using feminist and archetypal theory. Archetypal theory studies roles characters play through fundamental and inherited symbols. These symbols are thematic associations that are common to humanity in general. Feminist theory analyzes texts based on how power is manipulated to establish the dominance or subordination of either gender. In particular, feminist theory studies how females claim, assert or subvert power for themselves. Coupled together, the theories seek to understand how established conventions influence the female experience. By analyzing the intersection between the roles portrayed by the women in the Salinas Valley and societal expectations, this paper intends to explore the influence of tradition on decision making. 1. Introduction Children are taught from a young age to fear monsters; in fact, part of the reason monsters are so alarming is due to the fact that they represent inner darkness that no one wishes to acknowledge. -
The Generations of Adam
The Generations of Adam hat is the purpose of Bible chronology? According to Philip Mauro, in Wonders of Bible Chronology, “its basis is the Bible itself; its plan is the genealogical or life line that Wstretches from the first Adam to the last Adam ... and its purpose is to bring those who follow its progress to revelations of vital truth pertaining to God’s mighty work of redemption.” Genesis 5 reveals the time span between Adam and the worldwide flood of Noah’s time. The following table summarizes this time line: Age at: Anno Hominis Adam created 0 Adam's birth of Seth (130) 130 Seth's birth of Enosh (105) 235 Enosh's birth of Kenan (90) 325 Kenan's birth of Mahalalel (70) 395 Mahalalel's birth of Jared (65) 460 Jared's birth of Enoch (162) 622 Enoch's birth of Methuselah (65) 687 Methuselah's birth of Lamech (187) 874 Lamech's birth of Noah (182) 1056 time of worldwide flood Noah's 1656 (600) Before we analyze Genesis 5 further, a few general points must be made. First, the Bible is the only reliable source book that gives history with an exact chronology for the first 4000 years of the human race. It has been about 6000 years since the creation of man. For the first 3/5ths of this period, there is no chronological information whatever except in the Bible. The histories of other peoples give an account of their beginning vaguely and in the context of myths and fables. In contrast, the Bible is a very accurate historical document. -
2 the Assyrian Empire, the Conquest of Israel, and the Colonization of Judah 37 I
ISRAEL AND EMPIRE ii ISRAEL AND EMPIRE A Postcolonial History of Israel and Early Judaism Leo G. Perdue and Warren Carter Edited by Coleman A. Baker LONDON • NEW DELHI • NEW YORK • SYDNEY 1 Bloomsbury T&T Clark An imprint of Bloomsbury Publishing Plc Imprint previously known as T&T Clark 50 Bedford Square 1385 Broadway London New York WC1B 3DP NY 10018 UK USA www.bloomsbury.com Bloomsbury, T&T Clark and the Diana logo are trademarks of Bloomsbury Publishing Plc First published 2015 © Leo G. Perdue, Warren Carter and Coleman A. Baker, 2015 All rights reserved. No part of this publication may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or any information storage or retrieval system, without prior permission in writing from the publishers. Leo G. Perdue, Warren Carter and Coleman A. Baker have asserted their rights under the Copyright, Designs and Patents Act, 1988, to be identified as Authors of this work. No responsibility for loss caused to any individual or organization acting on or refraining from action as a result of the material in this publication can be accepted by Bloomsbury or the authors. British Library Cataloguing-in-Publication Data A catalogue record for this book is available from the British Library. ISBN: HB: 978-0-56705-409-8 PB: 978-0-56724-328-7 ePDF: 978-0-56728-051-0 Library of Congress Cataloging-in-Publication Data A catalogue record for this book is available from the British Library. Typeset by Forthcoming Publications (www.forthpub.com) 1 Contents Abbreviations vii Preface ix Introduction: Empires, Colonies, and Postcolonial Interpretation 1 I. -
Muhammad Speaking of the Messiah: Jesus in the Hadīth Tradition
MUHAMMAD SPEAKING OF THE MESSIAH: JESUS IN THE HADĪTH TRADITION A Dissertation Submitted to the Temple University Graduate Board In Partial Fulfillment of the Requirements for the Degree DOCTOR OF PHILOSOPHY by Fatih Harpci (May 2013) Examining Committee Members: Prof. Khalid Y. Blankinship, Advisory Chair, Department of Religion Prof. Vasiliki Limberis, Department of Religion Prof. Terry Rey, Department of Religion Prof. Zameer Hasan, External Member, TU Department of Physics © Copyright 2013 by Fatih Harpci All Rights Reserved ii ABSTRACT Much has been written about Qur’ānic references to Jesus (‘Īsā in Arabic), yet no work has been done on the structure or formal analysis of the numerous references to ‘Īsā in the Hadīth, that is, the collection of writings that report the sayings and actions of the Prophet Muhammad. In effect, non-Muslims and Muslim scholars neglect the full range of Prophet Muhammad’s statements about Jesus that are in the Hadīth. The dissertation’s main thesis is that an examination of the Hadīths’ reports of Muhammad’s words about and attitudes toward ‘Īsā will lead to fuller understandings about Jesus-‘Īsā among Muslims and propose to non-Muslims new insights into Christian tradition about Jesus. In the latter process, non-Muslims will be encouraged to re-examine past hostile views concerning Muhammad and his words about Jesus. A minor thesis is that Western readers in particular, whether or not they are Christians, will be aided to understand Islamic beliefs about ‘Īsā, prophethood, and eschatology more fully. In the course of the dissertation, Hadīth studies will be enhanced by a full presentation of Muhammad’s words about and attitudes toward Jesus-‘Īsā. -
The Background and Meaning of the Image of the Beast in Rev. 13:14, 15
Andrews University Digital Commons @ Andrews University Dissertations Graduate Research 2016 The Background and Meaning of the Image of the Beast in Rev. 13:14, 15 Rebekah Yi Liu [email protected] Follow this and additional works at: https://digitalcommons.andrews.edu/dissertations Part of the Biblical Studies Commons Recommended Citation Liu, Rebekah Yi, "The Background and Meaning of the Image of the Beast in Rev. 13:14, 15" (2016). Dissertations. 1602. https://digitalcommons.andrews.edu/dissertations/1602 This Dissertation is brought to you for free and open access by the Graduate Research at Digital Commons @ Andrews University. It has been accepted for inclusion in Dissertations by an authorized administrator of Digital Commons @ Andrews University. For more information, please contact [email protected]. ABSTRACT THE BACKGROUNDS AND MEANING OF THE IMAGE OF THE BEAST IN REV 13:14, 15 by Rebekah Yi Liu Adviser: Dr. Jon Paulien ABSTRACT OF GRADUATE STDUENT RESEARCH Dissertation Andrews University Seventh-day Adventist Theological Seminary Title: THE BACKGROUNDS AND MEANING OF THE IMAGE OF THE BEAST IN REV 13:14, 15 Name of researcher: Rebekah Yi Liu Name and degree of faculty adviser: Jon Paulien, Ph.D. Date Completed: May 2016 Problem This dissertation investigates the first century Greco-Roman cultural backgrounds and the literary context of the motif of the image of the beast in Rev 13:14, 15, in order to answer the problem of the author’s intended meaning of the image of the beast to his first century Greco-Roman readers. Method There are six steps necessary to accomplish the task of this dissertation. -
How Can Original Sin Be Inherited?
DEAR FATHER KERPER Michelangelo, The Fall and Expulsion from Garden of Eden. Web Gallery of Art sinned against obedience. But this act How can original represents much more: they actually rejected friendship with God and, even worse, attempted to supplant God as God. sin be inherited? To see this more clearly, we must rewind the Genesis tape back to chapter ear Father Kerper: I’ve always had a huge 1. Here we find that God had created problem with original sin. It seems so unfair. I can the first human beings “in the image of God.” (Genesis 1:27) As such, they understand punishing someone who has broken a immediately enjoyed friendship and law. That’s perfectly just. But why should someone even kinship with God, who had Dwho’s done nothing wrong get punished for what someone else lovingly created them so that they could share everything with Him. did millions of years ago? Though Adam and Eve had everything that human beings could Many people share your understandable In the case of speeding, the possibly enjoy, the serpent tempted reaction against the doctrine of original punishment – say a $200 ticket – is them to seek even more. Recall the sin. As you’ve expressed so well, it does always imposed directly on the specific serpent’s words to Eve: “God knows in indeed seem to violate the basic norms of person who committed an isolated fact that the day you eat it [the forbidden fairness. But it really doesn’t. How so? illegal act. Moreover, the punishment is fruit] your eyes will be opened and you To overcome this charge of unfairness, designed to prevent dangerous and illegal will be like gods.” (Genesis 3:5) we must do two things: first, reconsider behavior by creating terribly unpleasant By eating the forbidden fruit, Adam the meaning of punishment; and second, consequences, namely costly fines and and Eve attempted to seize equality rediscover the social nature – and social eventually the loss of one’s license. -
Another Look at Cain: from a Narrative Perspective
신학논단 제102집 (2020. 12. 31): 241-263 https://doi.org/10.17301/tf.2020.12.102.241 Another Look at Cain: From a Narrative Perspective Wm. J McKinstry IV, MATS Adjunct Faculty, Department of General Education Presbyterian University and Theological Seminary In the Hebrew primeval histories names often carry significant weight. Much etymological rigour has been exercised in determining many of the names within the Bible. Some of the meaning of these names appear to have a consensus among scholars; among others there is less consensus and more contention. Numerous proposals have come forward with varying degrees of convincing (or unconvincing as the case may be) philological arguments, analysis of wordplays, possi- ble textual emendations, undiscovered etymologies from cognates in other languages, or onomastic studies detailing newly discovered names of similarity found in other ancient Semitic languages. Through these robust studies, when applicable, we can ascertain the meanings of names that may help to unveil certain themes or actions of a character within a narrative. For most of the names within the primeval histories of Genesis, the 242 신학논단 제102집(2020) meaning of a name is only one feature. For some names there is an en- compassing feature set: wordplay, character trait and/or character role, and foreshadowing. Three of the four members in the first family in Genesis, Adam, Eve, and Abel, have names that readily feature all the elements listed above. Cain, however, has rather been an exception in this area, further adding to Genesis 4’s enigmaticness in the Hebrew Bible’s primeval history. While three characters (Adam, Eve, and Abel) have names that (1) sound like other Hebrew words, that are (2) sug- gestive of their character or actions and (3) foreshadow or suggest fu- ture events about those characters, the meaning of Cain’s name does not render itself so explicitly to his character or his role in the narrative, at least not to the same degree of immediate conspicuousness. -
Amazing Facts Study Guide-02 Did God Create the Devil
Amazing Facts Study Guide 2 - Did God Create the Devil? Most people in the world are being deceived by an evil genius bent on destroying their lives - a brilliant mastermind called the devil, or Satan. But this dark prince is much more than what you might think... many say he's just a devious mythical figure, but the Bible says he's very real, and he's deceiving families, churches, and even nations to increase sorrow and pain. Here are the Bible's amazing facts about this prince of darkness and how you can overcome him! 1. With whom did sin originate? "The devil sinneth from the beginning." 1 John 3:8. "That old serpent, called the Devil, and Satan." Revelation 12:9. Answer: Satan, also called the devil, is the originator of sin. Without the Scriptures, the origin of evil would remain unexplained. 2. What was Satan's name before he sinned? Where was he living at that time? "How art thou fallen from heaven, O Lucifer, son of the morning!" Isaiah 14:12. Jesus said, "I beheld Satan as lightning fall from heaven." Luke 10:18. "Thou wast upon the holy mountain of God." Ezekiel 28:14. Answer: His name was Lucifer, and he was living in heaven. Lucifer is symbolized by the king of Babylon in Isaiah 14 and as the king of Tyrus in Ezekiel 28. 3. What was the origin of Lucifer? What responsible position did he hold? How does the Bible describe him? "Thou wast created." Ezekiel 28:13, 15. "Thou art the anointed cherub that covereth." Ezekiel 28:14. -
Hindu Vs. Chaldeo-Jewish Cosmogony V
Hindu versus Chaldeo- Jewish Cosmogony Explanation of two diagrams from “Isis Unveiled,” representing the chaotic and the formative periods before and after our universe began to be evolved. Hindu vs. Chaldeo-Jewish Cosmogony v. 12.11, www.philaletheians.co.uk, 16 August 2017 Page 1 of 11 SECRET DOCTRINE’S FIRST PROPOSITION SERIES HINDU VERSUS CHALDEO-JEWISH COSMOGONY Excerpted from Isis Unveiled, II pp. 265-71. Superscripted numbers indicate endnotes. E HERE GIVE TWO DIAGRAMS of the Hindu and the Chaldeo-Jewish cos- mogonies. The antiquity of the diagram of the former may be inferred from the fact that many of the Brāhmanical pagodas are designed and built on W 1 this figure, called the “Śri-Yantra.” And yet we find the highest honours paid to it by the Jewish and mediæval kabbalists, who call it “Solomon’s seal.” It will be quite an easy matter to trace it to its origin, once we are reminded of the history of the king- kabbalist and his transaction with King Hiram and Ophir — the country of peacocks, gold, and ivory — for which land we have to search in old India. The esoteric Brahmanical, Buddhistic, and Chaldean standpoints agree in every respect with the evolutionary theory of modern science. The Hindu Doctrine The Chaldean Doctrine The Upper Triangle Contains the Ineffable Name. It is the Contains the Ineffable Name. It is Ain- AUM — to be pronounced only mentally, Soph, the Boundless, the Infinite, whose under penalty of death. The Unrevealed name is known to no one but the initiat- Parabrahman, the Passive Principle; the ed, and could not be pronounced aloud absolute and unconditioned “mukta,” under the penalty of death.