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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 In contrast, the Bible is a very accurate historical document. -
Mistranslations of the Prophets' Names in the Holy Quran: a Critical Evaluation of Two Translations
Journal of Education and Practice www.iiste.org ISSN 2222-1735 (Paper) ISSN 2222-288X (Online) Vol.8, No.2, 2017 Mistranslations of the Prophets' Names in the Holy Quran: A Critical Evaluation of Two Translations Izzeddin M. I. Issa Dept. of English & Translation, Jadara University, PO box 733, Irbid, Jordan Abstract This study is devoted to discuss the renditions of the prophets' names in the Holy Quran due to the authority of the religious text where they reappear, the significance of the figures who carry them, the fact that they exist in many languages, and the fact that the Holy Quran addresses all mankind. The data are drawn from two translations of the Holy Quran by Ali (1964), and Al-Hilali and Khan (1993). It examines the renditions of the twenty five prophets' names with reference to translation strategies in this respect, showing that Ali confused the conveyance of six names whereas Al-Hilali and Khan confused the conveyance of four names. Discussion has been raised thereupon to present the correct rendition according to English dictionaries and encyclopedias in addition to versions of the Bible which add a historical perspective to the study. Keywords: Mistranslation, Prophets, Religious, Al-Hilali, Khan. 1. Introduction In Prophets’ names comprise a significant part of people's names which in turn constitutes a main subdivision of proper nouns which include in addition to people's names the names of countries, places, months, days, holidays etc. In terms of translation, many translators opt for transliterating proper names thinking that transliteration is a straightforward process depending on an idea deeply rooted in many people's minds that proper nouns are never translated or that the translation of proper names is as Vermes (2003:17) states "a simple automatic process of transference from one language to another." However, in the real world the issue is different viz. -
The Christian Comforter
The Christian Comforter Enoch the seventh from Adam In the book of Genesis, there are two Enoch’s; one from the line of Cain, in Genesis 4:17, and one from the line of Seth, who is the Enoch that we are concerned with here. The lineage is Adam — Seth — Enos — Cainan — Mahalaleel — Jared — Enoch. Enoch walked with God, and after 365 years God took him — he did not die. Genesis 5:23-24 And all the days of Enoch were three hundred sixty and five years: And Enoch walked with God: and he was not; for God took him. This fact is expanded upon in Hebrews chapter 11 — among those who walked in faith. Hebrews 11:5 By faith Enoch was translated that he should not see death; and was not found, because God had translated him: for before his translation he had this testimony, that he pleased God. Enoch is also found in the genealogy of Jesus. Luke 3:37 Which was the son of Mathusala, which was the son of Enoch, which was the son of Jared, which was the son of Maleleel, which was the son of Cainan. Note; above the names are spelt differently in the New Testament which was originally written in Greek. In the time of the early church fathers, the book of Enoch was widely accepted as inspired scripture by Justin Martyr, Irenaeus, Clement of Alexandria, Athenagoras, Tertullian, Origen and Lactantius. They all referenced Enoch in their own writings, probably because of Jude’s reference that it was a prophetic text. Jude 1:14-15 And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints, to execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him. -
Joseph Smith and Diabolism in Early Mormonism 1815-1831
Utah State University DigitalCommons@USU All Graduate Theses and Dissertations Graduate Studies 5-2021 "He Beheld the Prince of Darkness": Joseph Smith and Diabolism in Early Mormonism 1815-1831 Steven R. Hepworth Utah State University Follow this and additional works at: https://digitalcommons.usu.edu/etd Part of the History of Religion Commons Recommended Citation Hepworth, Steven R., ""He Beheld the Prince of Darkness": Joseph Smith and Diabolism in Early Mormonism 1815-1831" (2021). All Graduate Theses and Dissertations. 8062. https://digitalcommons.usu.edu/etd/8062 This Thesis is brought to you for free and open access by the Graduate Studies at DigitalCommons@USU. It has been accepted for inclusion in All Graduate Theses and Dissertations by an authorized administrator of DigitalCommons@USU. For more information, please contact [email protected]. "HE BEHELD THE PRINCE OF DARKNESS": JOSEPH SMITH AND DIABOLISM IN EARLY MORMONISM 1815-1831 by Steven R. Hepworth A thesis submitted in partial fulfillment of the requirements for the degree of MASTER OF ARTS in History Approved: Patrick Mason, Ph.D. Kyle Bulthuis, Ph.D. Major Professor Committee Member Harrison Kleiner, Ph.D. D. Richard Cutler, Ph.D. Committee Member Interim Vice Provost of Graduate Studies UTAH STATE UNIVERSITY Logan, Utah 2021 ii Copyright © 2021 Steven R. Hepworth All Rights Reserved iii ABSTRACT “He Beheld the Prince of Darkness”: Joseph Smith and Diabolism in Early Mormonism 1815-1831 by Steven R. Hepworth, Master of Arts Utah State University, 2021 Major Professor: Dr. Patrick Mason Department: History Joseph Smith published his first known recorded history in the preface to the 1830 edition of the Book of Mormon. -
Book of Enoch the Prophet
'^51830 THE BOOK OF ENOCH THE PROPHET TKANSLATED FKOM AN ETHIOPIC MS. IN THE BODLEIAN LIBEARY BY THE LATE KICHARD LAURENCE, LL.D. ARCHBISHOP OF CASHEL THE TEXT NOW CORRECTED FROM HIS LATEST NOTES WITH AN' INTRODUCTION BY THE AUTHOR OF '' THE EVOLUTION OF CHRISTIANITY ^eVW^\W!. ^WOWV>y(5UV A' i :f fWX^^ ^VV U^^^T^ )/^^^- VJU1^A puioll^i-^ LONDON KEGAN PAUL, TRENCH & CO., 1, PATERNOSTER SQUARE 1883 (TTte rights of translation and of reproduction are reserved.') — INTEODUCTION. In the Authorized Version of the E^stle-^-Jttde, we read the following words : " Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints, to execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against Him." ^ Modern research sees in the Epistle of Jude a work of the second century : but as orthodox theologians accept its contents as the inspired utterance of an Apostle, let us diligently search the Hebrew Scriptures for this important forecast of the second Advent of the Messiah. In vain we turn over the pages of the sacred Canon ; not even in the Apocrypha can we trace one line from the pen of the marvellous being to whom uninterrupted immor- ^ Compare Book of Enoch ii. iy INTBODUCTION. tality is assigned by apostolic^ interpretation of Genesis v. 24. Were the prophecies of Enoch, therefore, accepted as a Divine revelation on that momentous day when Jesus explained the Scrip- tures, after his resurrection, to Jude and his apostolic brethren ; and have we moderns betrayed our trust by excluding an inspired record from the Bible ? Eeverting to the second century of Christianity, we find Irenseus and Clement of Alexandria citing the Book of Enoch without questioning its sacred character. -
Luke 3 Pt 5 Luke 3: 23-38 23 Now Jesus
Luke 3 pt 5 Luke 3: 23-38 23 Now Jesus Himself began His ministry at about thirty years of age, being (as was supposed) the son of Joseph, the son of Heli, 24 the son of Matthat, the son of Levi, the son of Melchi, the son of Janna, the son of Joseph, 25 the son of Mattathiah, the son of Amos, the son of Nahum, the son of Esli, the son of Naggai, 26 the son of Maath, the son of Mattathiah, the son of Semei, the son of Joseph, the son of Judah, 27 the son of Joannas, the son of Rhesa, the son of Zerubbabel, the son of Shealtiel, the son of Neri, 28 the son of Melchi, the son of Addi, the son of Cosam, the son of Elmodam, the son of Er, 29 the son of Jose, the son of Eliezer, the son of Jorim, the son of Matthat, the son of Levi, 30 the son of Simeon, the son of Judah, the son of Joseph, the son of Jonan, the son of Eliakim, 31 the son of Melea, the son of Menan, the son of Mattathah, the son of Nathan, the son of David, 32 the son of Jesse, the son of Obed, the son of Boaz, the son of Salmon, the son of Nahshon, 33 the son of Amminadab, the son of Ram, the son of Hezron, the son of Perez, the son of Judah, 34 the son of Jacob, the son of Isaac, the son of Abraham, the son of Terah, the son of Nahor, 35 the son of Serug, the son of Reu, the son of Peleg, the son of Eber, the son of Shelah, 36 the son of Cainan, the son of Arphaxad, the son of Shem, the son of Noah, the son of Lamech, 37 the son of Methuselah, the son of Enoch, the son of Jared, the son of Mahalalel, the son of Cainan, 38 the son of Enosh, the son of Seth, the son of Adam, the son of God. -
Getting Cain and Gain Matthew L
Getting Cain and Gain Matthew L. Bowen [Page 115]Abstract: The biblical etiology (story of origin) for the name “Cain” associates his name with the Hebrew verb qny/qnh, “to get,” “gain,” “acquire,” “create,” or “procreate” in a positive sense. A fuller form of this etiology, known to us indirectly through the Book of Mormon text and directly through the restored text of the Joseph Smith Translation, creates additional wordplay on “Cain” that associates his name with murder to “get gain.” This fuller narrative is thus also an etiology for organized evil—secret combinations “built up to get power and gain” (Ether 8:22–23; 11:15). The original etiology exerted a tremendous influence on Book of Mormon writers (e.g., Nephi, Jacob, Alma, Mormon, and Moroni) who frequently used allusions to this narrative and sometimes replicated the wordplay on “Cain” and “getting gain.” The fuller narrative seems to have exerted its greatest influence on Mormon and Moroni, who witnessed the destruction of their nation firsthand — destruction catalyzed by Cainitic secret combinations. Moroni, in particular, invokes the Cain etiology in describing the destruction of the Jaredites by secret combinations. The destruction of two nations by Cainitic secret combinations stand as two witnesses and a warning to latter-day Gentiles (and Israel) against building up these societies and allowing them to flourish. “Wisdom is the principal thing; therefore get wisdom: and with all thy getting get understanding.” — Proverbs 4:7 Etiologies are stories of origins.1 The biblical account of Cain and Abel offers a story of origin for the name “Cain” (Genesis 4:1) and [Page 116]an account of the beginning of murder — homicide and fratricide — in this world. -
Fallen Angels and the Origins of Evil Takes You Back to the Primordial Drama of Good and Evil, When the first EVIL Hint of Corruption Entered a Pristine World — Earth
FBS_Enoch_fnl11_1.qxd:FAOE book 5/23/07 2:11 PM Page 1 Spirituality / Lost Texts Did rebel angels take on human a e bodies to fulfill their lust for F ll n the “daughters of men”? F Did these fallen angels teach men to build weapons AND THE n e s allen A g l of war? That is the premise of the Book of Enoch, a text AND cherished by the Essenes, early Jews and Christians but THE ORIGINSof EVIL later condemned by both rabbis and Church Fathers. The book was denounced, banned and “lost” for over ORIGINS a thousand years — until in 1773 a Scottish explorer discovered three copies in Ethiopia. Elizabeth Clare Prophet examines the controversy surrounding this book and sheds new light on Enoch’s A forbidden mysteries. She demonstrates that Jesus and the apostles studied the Book of Enoch and tells why ngels Church Fathers suppressed its teaching that angels could incarnate in human bodies. o f Fallen Angels and the Origins of Evil takes you back to the primordial drama of Good and Evil, when the first EVIL hint of corruption entered a pristine world — earth. Why Church Fathers suppressed Contains Richard Laurence’s translation of the Book of Enoch, all the other the Book of Enoch and Enoch texts (including the Book of the Secrets of Enoch), biblical parallels. its startling revelations PROPHET ELIZABETH SUMMIT $9.95 UNIVERSITY CLARE PROPHET PRESS 01Front_Matter_i_1.qxd:FallenAngelsBook 5/23/07 12:58 PM Page i Once again Elizabeth Clare Prophet, author of The Lost Years of Jesus, challenges timeworn doctrine by shedding light on forgotten manuscripts. -
Fallen Angels: Remythologizing and Recovery "And He Dreamed And
Fallen Angels: Remythologizing and Recovery Nov 2018 The Fall of the Rebel Angels. Pieter Bruegel the Elder (c. 1525 – 1569) "And he dreamed and behold! A ladder set up on the ground and its top reached to heaven; and behold, angels of God were ascending and descending upon it." (Gen. 28:12) Rashi: ascending and descending: Ascending first and afterwards descending. The angels who escorted him in the [Holy] Land do not go outside the Land, and they ascended to heaven, and the angels of outside the Holy Land descended to escort him. Ramban: In a prophetic dream, G-d showed Jacob that whatever is down on earth is affected by means of the angels, and that everything is done by decree given to them by the Supreme One. "For He will give His angels charge over you, to keep thee in all your ways". (Psalms 91:11). This vision was like that given to Avram at the time of the covenant "between the parts" for He showed Jacob the dominion of the 4 Kingdoms of Greece, Persia, Babylon, and Edom. 1 Angels come from heaven. So, wouldn't it be more correct to say that the angels first descended and then ascended the ladder, instead of the other way around? The commentaries explain: these were in fact two different groups of angels. While in the Holy Land, Jacob had angels that accompanied him. But Holy-Land angels have an aversion to non- holy places. Now that Jacob was leaving the Holy Land, a different group of angels was going to take over. -
Of the Antediluvian Legacy LEVIATHAN
BOOK ONE of the Antediluvian Legacy LEVIATHAN R. M. HUFFMAN LEVIATHAN, Te Antediluvian Legacy, Book One Copyright © 2015 R. M. Huffman All rights reserved. No part of this book may be reproduced in any form or by any electronic or mechanical means including information storage and retrieval systems, without permission in writing from the author. Te only exception is by a reviewer, who may quote short excerpts in a review. Lampion Press, LLC P. O. Box 932 Silverton, OR 97381 ISBN: Paperback: 978-1-942614-00-5 Hardcover: 978-1-942614-01-2 Library of Congress Control Number: 2015949905 Formatting and cover design by Amy Cole, JPL Design Solutions Printed in the United States of America II For Dad III ACKNOWLEDGEMENTS irst and foremost, I thank the Creator God for the words He has given to us, and for the Word through which He fulfilled his promise to Fthe serpent in the third chapter of Genesis. Tanks to my sweet wife Meredith for her perpetual support of a husband who must seem to have no end of time-consuming projects he takes on. An enormous thank you to my dad, Rick Huffman, who has read this at least twenty times; without his support, this book wouldn’t exist to be read. Also, thanks to my brother John, who nurtured this idea with me until it was ready to become a story, then graciously let me run with it in my own direction. Tanks as well to Katherine and Dustin George, Kathy Decker, Tim Chaffey, Ben Wiggins, Brian Niro, Billy Herrington, and Rachael Wilson for their valuable time and invaluable feedback. -
Using Scriptural Data to Calculate a Range-Qualified Chronology from Adam to Abraham
Using Scriptural Data to Calculate a Range-Qualified Chronology from Adam to Abraham With Comments on Why the "Open"-or-"Closed" Genealogy Question Is Chronometrically Irrelevant By: Thomas D. Ice, Th.M., Ph.D. Director, Pre-Trib Research Center Adjunct Professor, Tyndale Theological Seminary James J. Scofield Johnson, Th.D., D.C.Ed. Master Faculty, LeTourneau University Biblical Languages Instructor, Cross Timbers Institute Presented at the Southwest Regional Meeting of the Evangelical Theological Society at The Criswell College in Dallas, Texas on March 1, 2002. And God said, "Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days, and for years...." (Genesis 1:14) I. Introductory Overview God intended that His human creatures would be able to use the sun to calculate time on Earth, in years.1 The regular amount of time used when the Earth orbits around the sun is called a "year."2 Because earthly sun-orbits recur on a regular3 basis (and that is reliable and true because God made it to be so), years are a reliable and true time-unit for quantifying time on the Earth.4 The physical universe exists in space, time, and matter-energy (the latter category being a more technical name for "stuff"). God made time "in the beginning," at the same time when He made space and matter-energy. God works in time, not because He must but because He wanted to. God made mankind to live, on Earth, inside time (and space and stuff). -
“Which Enoch Are You?” Genesis 5:18-24 Tuesday Bible Lunch October 17, 2017
“Which Enoch Are You?” Genesis 5:18-24 Tuesday Bible Lunch October 17, 2017 Introduction: There are two Enoch’s in the Bible. The first Enoch is in Genesis chapter four. This Enoch was the son of Cain (Genesis 4:16-17). This Enoch was the more spectacular by contemporary standards. The first city mentioned in the Bible is named after him (Genesis 4:17). I imagine that he was the talk of that generation. The second Enoch in the Bible was the son of Jared (Genesis 5:18). His brief biography is only six verses (Genesis 5:18, 21-24; Hebrews 11:5; Jude 14). The first Enoch mentioned in Bible, the son of Cain, was well known. In the great honor roll of faith chapter (Hebrews 11), the first Enoch was passed over. It is the Enoch the son of Jared that is mentioned (Hebrews 11:5). Question: Why is the second Enoch the one included in Hebrews 11? 1. The second Enoch “walked with God” (Genesis 5:22,24). Walking implies progress. He did not walk with God and then stand still. Each day he was nearer to God. He was weaned from the ways of the world. He did not walk alone. He “walked with God. 2. The second Enoch “pleased God” (Hebrews 11:5). We are not told that he pleased people—sometimes hard to do. We are told that he pleased God—something all of us can do—by faith (Hebrews 11:6). Conclusion: Walking with God ends well. Enoch, the son of Jared, did not see death (Hebrews 11:5).