When You See the Abomination of Desolation

Total Page:16

File Type:pdf, Size:1020Kb

When You See the Abomination of Desolation 1 Kings 10:14 Rev 8:10, Job 41:19 Prov 5:4 But her end is bitter as Wormewood, sharpe as a two edged sword. April 2016 1 Kings 10:22, 2 Chron 9:21 When you see the Abomination of Desolation Matthew 24:15 When yee therefore shall see the abomination of desolation, spoken of by Daniel the Prophet, stand in the holy place, (who so readeth, let him vnderstand.) (Rev 13:16-18) 16 Then let them which be in Iudea, flee into the mountaines. 17 Let him which is on the house top, not come downe, to take any thing out of his house: (Prov 21:9, Gal 6:10) 18 Neither let him which is in the field, returne backe to take his clothes. (Luke 17:35- 37) 19 And woe vnto them that are with child, and to them that giue sucke in those dayes. (Lam 4:3) 20 But pray yee that your flight bee not in the winter, neither on the Sabbath day: When you see the Abomination of Desolation Matthew 24:21 For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor euer shall be. 22 And except those dayes should be shortned, there should no flesh be saued: but for the elects sake, those dayes shall be shortned. 23 Then if any man shall say vnto you, Loe, heere is Christ, or there: beleeue it not. 24 For there shall arise false Christs, and false prophets, and shal shew great signes and wonders: insomuch that (if it were possible,) they shall deceiue the very elect. (Exodus 7) When you see the Abomination of Desolation Mark 13:24 - But in those dayes, after that tribulation, the Sunne shalbe darkned, and the Moone shall not giue her light. [25] And the Starres of heauen shall fall, and the powers that are in heauen shall be shaken. [26] And then shal they see the Sonne of man comming in the cloudes, with great power and glory. [27] And then shal he send his Angels, and shall gather together his elect from the foure winds, from the vttermost part of the earth, to the vttermost part of heauen. Fact: Tribulation appears 25 times in God’s Word and is almost always applicable to the saints. When you see the Abomination of Desolation Wormwood: A Final Bible of Lucifer Revealed by God throughout Scripture! A two edged sword , A Sword in the Hand of Lucifer Sword Psalm 55:21, Eph 6:17, Heb 4:12 means Word, Bible . Burning as it were a Lampe (Babylon’s Torch hides prophecy) . Lamp Ps 119:105, Prov 6:23 means Bible, Word . Flying Roll the size of Solomon’s porch. (Solomon 666) . Ezra 6:1, Isaiah 8:1, Ezekiel 8:1 means bible, word . A Cup of Red Wine . Wine Jer 23:9, 51:7, Isa 29:9 means Doctrine . Bitter Water . Eph 5:26, Amos 8:11 means Truth (see Eccl/Sirach ch 38 sweet water) When you see the Abomination of Desolation James 5:12 But aboue all things, my brethren, sweare not, neither by heauen, neither by the earth, neither by any other othe: but let your yea, be yea, and your nay, nay: lest yee fall into condemnation. Zechariach 5:3 Then said hee vnto mee; This is the curse, that goeth forth ouer the face of the whole earth: for euery one that stealeth shall be cut off as on this side, according to it; and euery one that sweareth shall be cut off as on that side, according to it. Prov 5:4 But her end is bitter as Wormewood, sharpe as a two edged sword. When you see the Abomination of Desolation Eze 22:25 When you see the Abomination of Desolation Applying Scripture Let’s take a look at what Jesus says about an assembly of nations and Solomon. Can we find evidence of this development in the world? When you see the Abomination of Desolation The United Nations Jer 50:9 For loe, I will raise and cause to come vp against Babylon, an assembly of great nations from the North countrey, and they shall set themselues in aray against her, from thence shee shalbe taken: their arrowes shalbe as of a mightie expert man: none shall returne in vaine. Zeph 3:8 Therefore waite ye vpon mee, sayth the Lord, vntill the day that I rise vp to the pray: for my European Union determination is to gather the nations, that I may assemble the kingdomes to powre vpon them mine indignation, euen all my fierce anger: for all the earth shalbe deuoured with the fire of my iealousie. When you see the Abomination of Desolation The United Nations Dan 9:28 And hee shall confirme the couenant with Or equivalent shall many for one weeke: and in the midst of the weeke he shall cause the sacrifice and the oblation to cease, and hate the whore for the ouerspreading of abominations hee shall make it (Rev 17:16) desolate, euen vntill the consummation, & that determined, shalbe powred vpon the desolate. Eze 21:31 And I will powre out mine indignation vpon thee, I will blow against thee in the fire of my wrath, and deliuer thee into the hand of brutish men and skilfull to destroy. Dan 9:11 Yea, all Israel haue transgressed thy Law, euen by departing, that they might not obey thy voice, therefore the curse is powred vpon vs, and the othe that is written in the Law of Moses the seruant of God, because we haue sinned against him. When you see the Abomination of Desolation The United Nations Or equivalent shall hate the whore (Rev 17:16) When you see the Abomination of Desolation Roman Catholic "Little by little a planetary prayer book is Robert Muller thus being composed by an increasingly united humanity seeking its oneness. Once again, but this time on a universal scale, humankind is seeking no less than its reunion with 'divine,' its transcendence into higher forms of life. Hindus call our earth Brahma, or God, for they rightly see no difference between our earth and the divine. This ancient simple truth is slowly dawning again upon humanity, as we are about to enter our cosmic age and become what we were always meant to be: the planet of god." - Robert Muller, former UN Assistant Secretary General and Chancellor of the UN University for Peace When you see the Abomination of Desolation Roman Catholic Although Muller grew up in a Catholic home, he Robert Muller admits that he wasn't inspired to become a "really spiritual person" until years later, when he joined the UN. [1] Nevertheless, he feels that his Catholic upbringing prepared him to accept the New Age worldview which he now holds. (1) Robert Muller, New Genesis - Shaping a Global Spirituality (Anacortes, WA: World Happiness and Cooperation, 1982), 169. - Robert Muller, former UN Assistant Secretary General and Chancellor of the UN University for Peace Whether we worship one God, many or none -- we in the United Nations have to sustain and strengthen our faith every day. As demands on our Organization multiply, we need more and more of this precious commodity. I am profoundly grateful to his Holiness Pope Benedict XVI for bestowing some of his faith on us -- and for placing his trust in us. He possesses both of these in abundance. May we be strengthened by his visit today. Thank you very much. http://www.un.org/apps/news/infocus/sgspeeches/statments_full.asp ?statID=219#.UwPYroVRhCo …Ladies and Gentlemen, the theme of this year’s observance is “Education for Peace”. When Malala Yousafzai came to the United Nations in July, she said: “One teacher, one book, one pen, can change the world.” These are our most powerful weapons. NEWSFLASH!!!!!!!!!!! United Nations General Assembly 61st session President May 2007 Third Informal Thematic Debate Civilizations and the Challenge for Peace: Obstacles and Opportunities Introductory Remarks by Hune Margulies “Therefore, as a last sort of concrete idea, I would like to propose that we work to establish a new liturgy, a new prayer book, that all people can use, regardless of their religion.” COLLABORATION at the service of God’s Word”(Word-Event, United Bible Societies, No. 36, p. 27). (17) In early June 1999, the translators of the new interconfessional Polish Bible were presented to Pope John Paul II at a special ecumenical service in Drohiczyn, Poland. On May 31, 1999, the Pope mentioned the new translation while speaking at the 46th Eucharistic Congress in Wroclaw, Poland. He praised the ecumenical spirit of the Bible societies and said that once Christians are committed to the path of ecumenism there is no turning back. (21) In July 2002 the United Bible Societies opened a joint exhibition in Rome with the Vatican Library, which traced the history of the printed Bible and its impact on culture and people. The grand opening was attended by Monsignor Raffaele Farina, Director of the Vatican Library, and UBS General Secretary Fergus Macdonald. One thing that was missing from this exhibit, of course, was the documentation of Rome’s vicious inquisition and her millennia-long attempt to keep the Bible out of the hands of the common people. http://www.wayoflife.org/database/wcc.html http://www.ukapologetics.net/08/oneworldchurch.htm When you see the Abomination of Desolation Redefining the Bible: More than a generation ago, Kurt Aland raised the question of reducing the biblical canon by omitting works that some scholars consider to be an embarrassment to the majority of the church, for example, the apocalyptic literature of the New Testament (2 Peter, Revelation, etc.) in order to promote Christian unity.
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]
  • 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]
  • 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]
  • 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]
  • Study 3: Moses Profile – Moses, a Man of Many Cultures Exodus
    Study 3: Moses Profile – Moses, A Man Of Many Cultures Exodus Moses The Egyptian, Moses The Israelite (Hebrew), Moses The Midianite Moses The Egyptian 1. Acts 7:21 Adopted grandson of Pharaoh, the Hebrews’ oppressor. 2. Exodus 2:5, 10, Acts 7:21 Pharaoh’s daughter found Moses in the river and adopted him as her son. She defied her father’s (Pharaoh’s) command to put all male Hebrew babies to death. She must have been a courageous person. 3. Acts 7:22 Moses was a prince of Egypt. He was part of Egypt’s royal palace and its status as a world power. 4. Acts 7:22 He was educated in Egypt’s best universities. 5. Acts 7:22 Moses was a powerful and dynamic speaker. 6. Acts 7:22 He was powerful in his actions. 7. Acts 7:21-22 He was part of Egypt’s oppressive government and a product of that system of power. 8. Exodus 2:7-10 After being saved from the river, Pharaoh’s daughter had his mother nurse him until he was old enough to eat on his own. 9. Exodus 2:11, Acts 7:23 At the age of 40, Moses took an interest in the Hebrews. 10. Exodus 2:11-14 To defend a Hebrew being beaten by an Egyptian, Moses killed the Egyptian to save the man. 11. Exodus 2:15 When Pharaoh found out, he placed death sentence on Moses. 12. Exodus 2:15, Acts 7:23 Moses fled to the east, to the land of Midian, to save his life.
    [Show full text]
  • Seven Things God Hates a LYING TONGUE REVIEW
    WORDS FROM THE WORD – Seven Things God Hates A LYING TONGUE REVIEW Proverbs 6:16-19 These six things doth the LORD hate: yea, seven are an abomination (disgusting) unto him: (17) A proud look, a lying tongue, and hands that shed innocent blood, (18) An heart that deviseth wicked imaginations, feet that be swift in running to mischief, (19) A false witness that speaketh lies, and he that soweth discord among brethren. • WHY STUDY THIS PASSAGE? To get to know God better (when we understand His Heart (what offends Him), we know His nature and personality better) • WHY does God hate these things? They are AGAINST His very nature…They are OPPOSITE of His design o We must SEE them in ourselves AND hate them in ourselves. • “A look, a tongue, hands, a heart, feet. All sin is the abuse of some power or faculty. The organ is innocent in itself, but it is prostituted to a base purpose. Every part of our nature is susceptible of this degradation. The more powers we have, the greater is our capacity of evil doing as well as of well doing.” • “The 7 things…are all characteristics of fallen Lucifer, and all of them stand in stark contrast to the characteristics of the Lord Jesus.” ~Phillips • “all the seven…belong to one man, the man of Belial.” Proverbs 6:12-15 A naughty (belı̂ya‛al – without profit) person, a wicked man, walketh with a froward (perverse; distorted) mouth. (13) He winketh (w/ malice) with his eyes, he speaketh with his feet, he teacheth (to throw; point out) with his fingers; (14) Frowardness (perversity; to turn over) is in his heart, he deviseth mischief continually; he soweth discord.
    [Show full text]
  • 2/27/20 Perverted Sodom and Gomorrah Jude 1:7 the Three
    1 2 2/27/20 A. The introduction of Sodom and Gamorrah is to compare them to God’s judgment that fell on Perverted Sodom And Gomorrah the angels in verse six, “as Sodom and Jude 1:7 Gomorrah”. vs. 7a 1. The name Sodom “Sodoma”, means The three illustrations Jude used have the overarching burning. theme of God’s judgment of past apostates and the sin a. The city of Sodom is mentioned 48 times of unbelief. in the Bible. 1. Some in the nation of Israel apostatized by unbelief 1) Thirty-eight times in the Old to possess the land. Testament. 2. Some of the angels in heaven apostatized by 2) Ten times in the New Testament, once rebelling against God and being faithful. “Sodoma”. Rom. 9:29 3. The people of Sodom and Gomorrah and the cities b. Sodom was in the fertile plain of Jordan around them disbelieved the warning about God’s on the Southern end of the Dead Sea. destruction for their sinful living, being no different 1) From the area of Bethel where Abram than apostates. had pitched his tent we are told, “And * “as Sodom and Gomorrah, and the cities around Lot lifted his eyes and saw all the them in a similar manner to these, having given plain of Jordan, that it was well themselves over to sexual immorality and gone after watered everywhere (before the strange flesh, are set forth as an example, suffering the LORD destroyed Sodom and vengeance of eternal fire.” Gomorrah) like the garden of the LORD, like the land of Egypt as you The third illustration of the is about Sodom, go toward Zoar.
    [Show full text]
  • Jewish Perspectives on Homosexuality
    Teologia i Moralność, Volumen 15(2020), numer 1(27) doi: 10.14746/tim.2020.27.1.06 ORCID: 0000-0003-1021-2341 WALTER HOMOLKA University of Potsdam Jewish Perspectives on Homosexuality In Judaism, sexual contact outside of a marriage between a man and a woman has traditionally been viewed critically, as have premarital sex, di- vorce, visiting prostitutes, and same-sex activities, especially between men. This negative attitude toward homosexual activity went unquestioned as the classic position of Judaism on this topic until just a few decades ago. This was perhaps due to the assumption that homosexuality was not actually a phenom- enon in Judaism.1 In Israel, Orthodox Jews threaten Gay Pride parades with open violence, and a few years ago ultra-Orthodox demonstrators even held homosexuals re- sponsible for the war in Lebanon. Rabbi Moshe Sternbuch, head of the ultra- Orthodox Ashkenazi community Eda Haharedit in Jerusalem, remarked, “We have not achieved our goals in Lebanon, because in the Holy Land obscenity and sexual promiscuity run rampant.”2 Former Israeli chief rabbi Ovadia Josef even polemicized against the “obscene fi lth parade of Amalekites who want to defi le the Holy City.”3 Amalekites are a biblical tribe from the land of Canaan and as such are considered to be enemies of the Israelites. Violence and hate speech are commonplace in Jerusalem. In 2015, sixteen-year-old Shira Banki was stabbed to death by an ultra-Orthodox extremist at Jerusalem’s Gay Pride parade. In 2016, the city’s historic Zion Square was renamed Tolerance Square in memory of this teenage girl, who had volunteered at a WIZO shelter for 1 See Mishnah Kiddushin 4:14; BT Kiddushin 82a; Mishneh Torah, Hilkhot Issurei Biah 22:2.
    [Show full text]