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Magic in the Biblical World,” Tyndale Bulletin 34 (1983): 169-200
Edwin M. Yamauchi, “Magic in the Biblical World,” Tyndale Bulletin 34 (1983): 169-200. Magic in the Biblical World Edwin M. Yamauchi The Institute for Biblical Research lecture, 1981 [p.169] I INTRODUCTION There can be no doubt that both the Old Testament and the New Testament were born in environments permeated with magical beliefs and practices.1 It should come as no surprise to find Moses contesting with magicians in Egypt, later identified as Jannes and Jambres (2 Tim. 3:6-8),2 as magic was a dominant factor in Egyptian [p.170] culture.3 For Egyptians to attain to an afterlife they had to provi6e themselves with magical incantations such, as the Pyramid Texts in the Old Kingdom, the Coffin Texts in the Middle Kingdom. and the Book of the dead in the New Kingdom.4 Magic was also a potent force in 5 other contemporary cultures, such as that of the Hittites. 1 Magic is distinct from but closely related to ‘divination’, the foretelling of the future by various signs. See my essay, ‘Divination in the Biblical World’, presented to the American Scientific Affiliation, August. 102. My own interest in the subject of magic has grown out of the research for my dissertation, published as Mandaic Incantation Texts [hereafter MIT] (New Haven: American Oriental Society, 1967). As I included an extensive bibliography on magic in this volume (pp. 372-395), 1 will for the most part refrain from repeating titles listed there. I am indebted to a fellowship from the Institute for Advanced Christian Studies for aid in continued research on ancient magic and divination. -
Saving America from the Radical Left COVER the Radical Left Nearly Succeeded in Toppling the United States Republic
MAY-JUNE 2018 | THETRUMPET.COM Spiraling into trade war Shocking Parkland shooting story you have not heard Why U.S. men are failing China’s great leap toward strongman rule Is commercial baby food OK? Saving America from the radical left COVER The radical left nearly succeeded in toppling the United States republic. MAY-JUNE 2018 | VOL. 29, NO. 5 | CIRC.262,750 (GARY DORNING/TRUMPET, ISTOCK.COM/EUGENESERGEEV) We are getting a hard look at just what the radical left is willing to do in order to TARGET IN SIGHT seize power and President-elect Donald Trump meets with stay in power. President Barack Obama in the Oval Office in November 2016. FEATURES DEPARTMENTS 1 FROM THE EDITOR 18 INFOGRAPHIC 28 WORLDWATCH COVER STORY A Coming Global Trade War Saving America From the Radical 31 SOCIETYWATCH Left—Temporarily 20 China’s Great Leap Toward Strongman Rule 33 PRINCIPLES OF LIVING 4 1984 and the Liberal Left Mindset The Best Marriage Advice in 22 What Will Putin Do With Six More the World 6 The Parkland Shooting: The Years of Power? Shocking Story You Have Not Heard 34 DISCUSSION BOARD 26 Italy: Game Over for Traditional 10 Why American Men Are Failing Politics 35 COMMENTARY America’s Children’s Crusade 13 Commercial Baby Food: A Formula for Health? 36 THE KEY OF DAVID TELEVISION LOG 14 Spiraling Into Trade War Trumpet editor in chief Gerald Trumpet executive editor Stephen News and analysis Regular news updates and alerts Flurry’s weekly television program Flurry’s television program updated daily from our website to your inbox theTrumpet.com/keyofdavid theTrumpet.com/trumpet_daily theTrumpet.com theTrumpet.com/go/brief FROM THE EDITOR Saving America From the Radical Left—Temporarily People do not realize just how close the nation is to collapse. -
1. from Ur to Canaan
Copyrighted Material 1. FromUrtoCanaan A WANDERINg PEOPLE In the beginning there were wanderings. The first human -be ings, Adam and Eve, are banished from Gan Eden, from Paradise. The founder of monotheism, Abraham, follows God’s com- mand, “Lech lecha” (“Go forth”), and takes to wandering from his home, Ur in Mesopotamia, eventually reaching the land of Canaan, whence his great-grandson Joseph will, in turn, depart for Egypt. Many generations later Moses leads the Jews back to the homeland granted them, which henceforth will be given the name “Israel,” the second name of Abraham’s grandson Jacob. So at least we are told in the Hebrew Bible, certainly the most successful and undoubtedly the most influential book in world literature. Its success story is all the more astonishing when one considers that this document was not composed by one of the powerful nations of antiquity, such as the Egyptians or Assyr- ians, the Persians or Babylonians, the Greeks or Romans, but by a tiny nation that at various times in the course of its history was dominated by all of the above-mentioned peoples. And yet it was precisely this legacy of the Jews that, with the spread of Christianity and Islam, became the foundation for the literary and religious inheritance of the greater part of humanity. By Copyrighted Material 2 C H A P T E R 1 this means, too, the legendary origins of the Jews told in the Bible attained worldwide renown. The Hebrew Bible, which would later be called the Old Testament in Christian parlance, contains legislative precepts, wisdom literature, moral homilies, love songs, and mystical vi- sions, but it also has books meant to instruct us about historical events. -
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7 Cs of a Firm Foundation Message Notes Lesson 16 “Confusion” – The Great Dispersion "Now the whole earth used the same language and the same words. And it came about as they journeyed east, that they found a plain in the land of Shinar and settled there." (Genesis 11:1-2) Leaving the Ark Where they settled—The most ancient people leaving written, historical records were inhabitants of that valley (the Sumerians), followed by the Nile Valley of Egypt and other near-Eastern areas. What they did—Within 100 years, built cities, making brick for stone and using tar for mortar. Built a tower that probably acted as an artificial mountain with a miniature temple at the top of the Tower. Who they were—Intelligent, yet foolish, men! Their forefathers built cities, herded livestock, played musical instruments, made tools of bronze and iron (Gen. 4:17-22) and built the unsinkable Ark! The builders’ sin was immense pride which led to open rebellion against God, declaring independence of Him. A common language enabled the rebellion. Did It Really Happen? Expected evidence through archaeology, written records, and language studies that all people have migrated from that area and similarities of cultures in civilizations spread thousands of miles apart, including histories that contained traces of the Creation, Fall, and Flood. All people have migrated from Shinar Ice Age land bridges connected England to mainland Europe, Asia to North America, and the Malaysian Straits to New Guinea and perhaps Australia. Travel on foot, by wagon and by boat. Most civilizations appeared about the same time, only a few thousand years ago. -
A Penis Bone in Genesis 2:21? Retrodiagnosis As a Methodological Problem in Scriptural Studies
A Penis Bone in Genesis 2:21? Retrodiagnosis as a Methodological Problem in Scriptural Studies Hector Avalos Professor of Religious Studies, Iowa State University Ziony Zevit is the Distinguished Professor in Bible and Northwest Semitic Languages in the Ziegler School of Rabbinic Studies at the American Jewish University. He has done widely respected work on the religion of ancient Israel (see Zevit 2001; 2013). However, Zevit makes a claim that is difficult to accept or understand linguistically, exegetically, and medically. In so doing, he is engaging in “retrodiagnosis,” the practice of providing modern medical categories and descriptions for conditions unknown or of no interest to ancient writers (Arrizabalaga; Muramoto). Critiques of retrodiagnostic approaches are now numerous in scriptural studies, and these include those of Hector Avalos, Joel S. Baden, and Candida R. Moss. Typically, such approaches seek to diagnose a condition mentioned in the Bible in precise modern medical terms. Debra A. Chase attributed one condition mentioned in the Mesopotamian creation epic known as Atra-Δas•s to Kwashiorkor-Marasmus, which is associated with starvation. Malcolm Gladwell (13-14), a popular writer who is not a biblical scholar, believes that Goliath suffered from “acromegaly—a disease caused by a benign tumor of the pituitary gland.” For Gladwell, this condition explains why Goliath has poor vision and so asks David to come to him in 1 Samuel 17:44. S. Levin attributes Isaac’s blindness in Genesis 27:1 to diabetes. In the case of Nebuchadnezzar, Henze (92-93) discusses the long tradition in scholarly biblical commentaries of diagnosing Nebuchadnezzar with a medical condition known as “zooanthropy” in Daniel 4 (see also Avalos). -
Images of the Divine Vision in the Four Zoas
Oberlin Digital Commons at Oberlin Honors Papers Student Work 1973 Nature, Reason, and Eternity: Images of the Divine Vision in The Four Zoas Cathy Shaw Oberlin College Follow this and additional works at: https://digitalcommons.oberlin.edu/honors Part of the English Language and Literature Commons Repository Citation Shaw, Cathy, "Nature, Reason, and Eternity: Images of the Divine Vision in The Four Zoas" (1973). Honors Papers. 754. https://digitalcommons.oberlin.edu/honors/754 This Thesis is brought to you for free and open access by the Student Work at Digital Commons at Oberlin. It has been accepted for inclusion in Honors Papers by an authorized administrator of Digital Commons at Oberlin. For more information, please contact [email protected]. NATURE, nEASON, and ETERNITY: Images of the Divine Vision in The }1'our Zoas by Cathy Shaw English Honors }i;ssay April 26,1973 In The Four Zoas Blake wages mental ,/Ur against nature land mystery, reason and tyranny. As a dream in nine nights, the 1..Jorld of The Four Zoas illustrates an unreal world which nevertheless represents the real t-lorld to Albion, the dreamer. The dreamer is Blake's archetypal and eternal man; he has fallen asleep a~ong the floitlerS of Beulah. The t-lorld he dreams of is a product of his own physical laziness and mental lassitude. In this world, his faculties vie 'tvi th each other for pOi-vel' until the ascendence of Los, the imaginative shapeI'. Los heralds the apocalypse, Albion rem-Jakas, and the itwrld takes on once again its original eternal and infinite form. -
Lesson 31 Genesis 23-24 a Covenant Marriage Story of Isaac And
Lesson 31 Review- Doctrinal Mastery we will serve the Lord Choose you this day whom ye will serve but as for me and my house Push enter to unscramble Sarah Is Buried Sarah died in Kirjath-arba; the same is Hebron in the land of Canaan and Abraham came to mourn for Sarah, and to weep for her. Heth (Bible) Heth is, the second son of Canaan, who is son of Ham, son of Noah. Heth is the ancestor of the Hittites, second of the twelve Canaanite nations descended from his sons, who lived near Hebron (Genesis 10:15) Abraham purchased land from Ephron, the Hittite, as a burial place for his wife Sarah; subsequently Abraham, Isaac, Rebecca, Jacob and Leah were also buried there. She was buried in the field of Machpelah before Mamre Today, Hebron is regarded as one of the four Genesis 23:17-20 Jewish holy cities, second to Jerusalem Genesis 23:1-20 A Wife For Isaac Abraham sent a servant to his former homeland to find a wife for Isaac from among Abraham’s kindred, who were covenant people. The land of Canaan to Mesopotamia where his relatives lived was a distance of approximately 1,200 miles (1,931 kilometers) round-trip. Genesis 24:1-6 Why did Abraham want Isaac’s wife to be from his homeland? A Covenant Marriage “A couple in love can choose a marriage of the highest quality or a lesser type that will not endure. Or they can choose neither. … “The best choice is a celestial marriage” (1) Why is celestial marriage in the temple—or eternal marriage—the best kind of marriage? In eternal marriages, righteous couples are sealed forever by the power of the priesthood and the family unit continues eternally. -
New Night Thoughts Sightings First Noticed by Bentley in 1980
MINUTE PARTICULAR was desperate for cash, the presence of any plates and other potentially lucrative bibliographic details are carefully not- ed in both categories. It is possible, therefore, that the cat- alogue describes the unillustrated state of Night Thoughts, 6 New Night Thoughts Sightings first noticed by Bentley in 1980. Whether or not this is the case, Mills did know at least one of the Edwardses, and his bookplate is found in a copy of Junius’s Stat nominis umbra, By Wayne C. Ripley 2 vols. (London: T. Bensley, 1796-97), with the inscription “1796 B[ough]t. of Edwards.”7 As Bentley notes, the ini- Wayne C. Ripley ([email protected]) is an associ- tials “J / E”, James Edwards, appear on the inner front cov- ate professor of English at Winona State University in er of the unillustrated Night Thoughts. As my discovery of Minnesota. He is the co-editor of Editing and Reading the advertisements for volume 2 suggests, James may have been more involved in the production and distribution of Blake with Justin Van Kleeck for Romantic Circles. He 8 has written on Blake and Edward Young. the book than has been recognized. Unfortunately, if Mills did, in fact, own the unillustrated copy, the sales catalogue explains neither why he did so nor why the copy was creat- ed in the first place. 1 O my list of catalogue references to Blake’s Night T Thoughts, which was augmented by G. E. Bentley, Jr.,1 3 The second new listing occurs in A Catalogue of Books, for should be added eight new listings. -
FROM PATRIARCH to PILGRIM: the Development of the Biblical Figure of Abraham and Its Contribution to the Christian Metaphor of Spiritual Pilgrimage
Cedarville University DigitalCommons@Cedarville Faculty Dissertations 1988 From Patriarch to Pilgrim: The evelopmeD nt of the Biblical Figure of Abraham and Its Contribution to the Christian Metaphor of Spiritual Pilgrimage Daniel J. Estes Cedarville University, [email protected] Follow this and additional works at: http://digitalcommons.cedarville.edu/faculty_dissertations Part of the Biblical Studies Commons, Christianity Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Estes, Daniel J., "From Patriarch to Pilgrim: The eD velopment of the Biblical Figure of Abraham and Its Contribution to the Christian Metaphor of Spiritual Pilgrimage" (1988). Faculty Dissertations. 3. http://digitalcommons.cedarville.edu/faculty_dissertations/3 This Dissertation is brought to you for free and open access by DigitalCommons@Cedarville, a service of the Centennial Library. It has been accepted for inclusion in Faculty Dissertations by an authorized administrator of DigitalCommons@Cedarville. For more information, please contact [email protected]. FROM PATRIARCH TO PILGRIM: The Development of the Biblical Figure of Abraham and its Contribution to the Christian Metaphor of Spiritual Pilgrimage Daniel John Estes Clare Hall A Thesis Submitted to the University of Cambridge for the Degree of Doctor of Philosophy April 1988 TABLE OF CONTENTS Chapter 1 - INTRODUCTION 1 1 .1 The Concept of Pilgrimage 1 1.11 Pilgrimage as a Literary Theme 1 1.12 Pilgrimage as a Christian Theme J 1.2 Review of Literature on Abraham 4 1.J Rationale for the Study 10 1.4 Thesis of the Study 12 1.5 Plan for the Study 1) Chapter 2 - ABRAHAM THE SOJOURNER IN GENESIS 12-25 15 2.0 Introduction 15 2,1 Verbs of Movement in the Abrahamic Narratives 15 2.11 Verbs of Geographical Movement 15 2.12 Verbs Related to Tent Dwelling 17 . -
The Ambiguity of “Weeping” in William Blake's Poetry
Central Washington University ScholarWorks@CWU All Master's Theses Master's Theses 1968 The Ambiguity of “Weeping” in William Blake’s Poetry Audrey F. Lytle Central Washington University Follow this and additional works at: https://digitalcommons.cwu.edu/etd Part of the Liberal Studies Commons, and the Scholarship of Teaching and Learning Commons Recommended Citation Lytle, Audrey F., "The Ambiguity of “Weeping” in William Blake’s Poetry" (1968). All Master's Theses. 1026. https://digitalcommons.cwu.edu/etd/1026 This Thesis is brought to you for free and open access by the Master's Theses at ScholarWorks@CWU. It has been accepted for inclusion in All Master's Theses by an authorized administrator of ScholarWorks@CWU. For more information, please contact [email protected]. ~~ THE AMBIGUITY OF "WEEPING" IN WILLIAM BLAKE'S POETRY A Thesis Presented to the Graduate Faculty Central Washington State College In Partial Fulfillment of the Requirements for the Degree Master of Education by Audrey F. Lytle August, 1968 LD S77/3 I <j-Ci( I-. I>::>~ SPECIAL COLL£crtoN 172428 Library Central W ashingtoft State Conege Ellensburg, Washington APPROVED FOR THE GRADUATE FACULTY ________________________________ H. L. Anshutz, COMMITTEE CHAIRMAN _________________________________ Robert Benton _________________________________ John N. Terrey TABLE OF CONTENTS CHAPTER PAGE I. INTRODUCTION 1 Method 1 Review of the Literature 4 II. "WEEPING" IMAGERY IN SELECTED WORKS 10 The Marriage of Heaven and Hell 10 Songs of Innocence 11 --------The Book of Thel 21 Songs of Experience 22 Poems from the Pickering Manuscript 30 Jerusalem . 39 III. CONCLUSION 55 BIBLIOGRAPHY 57 APPENDIX 58 CHAPTER I INTRODUCTION I. -
William Blake and Sexuality
ARTICLE Desire Gratified aed Uegratified: William Blake aed Sexuality Alicia Ostriker Blake/Ae Illustrated Quarterly, Volume 16, Issue 3, Wieter 1982/1983, pp. 156-165 PAGH 156 BLAKE AS lLLUSTHMLD QUARTERLY WINTER 1982-83 Desire Gratified and Ungratified: William Blake and Sexuality BY ALICIA OSTRIKEK To examine Blake on sexuality is to deal with a many-layered But Desire Gratified thing. Although we like to suppose that everything in the Plants fruits of life & beauty there (E 465) canon "not only belongs in a unified scheme but is in accord What is it men in women do require? with a permanent structure of ideas,"1 some of Blake's ideas The lineaments of Gratified Desire clearly change during the course of his career, and some What is it Women do in men require? others may constitute internal inconsistencies powerfully at The lineaments of Gratified Desire (E 466) work in, and not resolved by, the poet and his poetry. What It was probably these lines that convened me to Blake I will sketch here is four sets of Blakean attitudes toward sex- when I was twenty. They seemed obviously true, splendidly ual experience and gender relations, each of them coherent symmetrical, charmingly cheeky —and nothing else I had read and persuasive if not ultimately "systematic;" for conven- approached them, although I thought Yeats must have pick- ience, and in emulation of the poet's own method of per- ed up a brave tone or two here. Only later did I notice that the sonifying ideas and feelings, I will call them four Blakes. -
The Etymology of Uriah the Hittite Based on the Comparison of Hieroglyphic Luwian and the Indo-European Languages
The Etymology of Uriah the Hittite based on the Comparison of Hieroglyphic Luwian and the Indo-European Languages Jouna Pyysalo, University of Helsinki 2018 December Before Bedrichˇ Hrozny’s´ (1917) decipherment of Hittite and its interpre- tation as an Indo-European language the Hittites were only known as one of the more or less obscure tribes mentioned in the Bible. Perhaps the most famous biblical Hittite is mentioned in the Second from the land of (אוּר£י³ה הַחִתּי! .Book of Samuel: Ur¯ ˆıyah¯ ha-Hittˆı (Hebr ˙ Canaan, whose wife Bathsheba was seduced by king David. After she be- came pregnant as a result of the relationship, king David, unable to conceal his adultery, commanded that Uriah the Hittite be put on the front line and deserted by his comrades, as a result of which he was killed in battle.1 Based on modern knowledge the biblical Hittites were from the late Neo-Hittite empire centered on Kizzuwatna, and were thus properly speak- ing Luwians rather than Hittites.2 I will therefore investigate whether an Anatolian origin for the name Uriah can be demonstrated on the basis of the linguistic material, and in particular the (Hieroglyphic) Luwian corpus.3 A perfect match for Hebr. Ur¯ ˆıyah¯ – except for the final -h, which can derivationally explained in Hebrew4 – is indeed preserved in Hieroglyphic Luwian both in a noun as well as a related verbal stem HLu. uriia- (c.) ‘commander, chief’ (CHLu. 2.27.14, MAGNUS+ra/i- “ ia-zi) HLu. uriia- (vb.) ‘be mighty’ (CHLu. 10.14.16, MAGNUS+ra/i-ia- “ ri+i).5 1For Uriah the Hittite in Bible, see especially 2 Samuel 11:3–4, 12:9–10, 23:8–39.