From Adam to Jesus (Timeline)
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2010 St Ignatius Grade School District
2010 St Ignatius Grade School District Division 1 PLACE 40 Jameel Smith 1 40 Kael Voinovich 2 45 Cainan Comerford 1 45 Brendan McCrone 2 45 Malakhi Brooks 3 45 Michael Tromba 4 50 Arquimides Ordonez 1 50 Andrew Baker 2 55 TYSON Sieg 1 55 Kyle Wendling 2 55 Cody Mathews 3 55 Dominic Tromba 4 60 George Linberger 1 60 Jake Guerra 2 Division 2 PLACE 45 Kyle Gray 1 45 Bryce Wilkovice 2 45 Cole Kowatch 3 45 Cole Smock 4 45 MASON Gainer 5 45 Maximus Wilson 6 50 Michael Morganstern 1 50 Jayden Morr 2 50 Christian Ramirez 3 50 Julian Tagg 4 50 Tommy Frazier 5 50 Jacob Hamulak 6 55 Matthew Williams 1 55 Caden Wendling 2 55 Nicholas Sabin 3 55 Jimmy Carmany 4 55 Cole McComas 5 55 Andrew Del Giudice 6 60 David Cumberledge 1 60 Conor McCrone 2 60 Jacob Dunstan 3 60 Deshea Pettiforf 4 60 Victor Voinovich 5 60 Aiden Mielke 6 65 Zain Tittle 1 65 Angelo Grose 2 65 Adam Nedolast 3 65 Austin Williard 4 65 Jack Brocco 5 65 chase Keener 6 70 Brennan Shirley 1 70 Padraic Gallagher 2 70 Ethan Hernandez 3 70 Hudson Hightower 4 70 Chandler Keener 5 70 Dylan Hageman 6 75 Najee Lockett 1 75 Jacob Lagoa 2 75 Ethan Hatcher 3 Division 3 PLACE 55 Giorgio Miceli 1 55 Douglas Patterson 2 55 Matt Kazimir 3 55 Gabriel Tagg 4 55 David Helsel 5 55 Alexander Reagon 6 60 Julian Sanchez 1 60 Ronnie Pietro 2 60 MATT Fields 3 60 Joey Hirsch 4 60 Tim Tusick 5 60 Matt French 6 65 Quade Rasmusen 1 65 Alec Bailey 2 65 Evan Gray 3 65 Elias Ordonez 4 65 John Burger 5 65 Brendon Fenton 6 70 Brady Chrisman 1 70 Jason Bronstrup 2 70 Seth Schroeder 3 70 dalton Abfall 4 70 Alex Kho 5 70 -
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). -
God Gave Adam and Eve a New Son, Seth. Genesis 4:25
God gave Adam and Eve a new son, Seth. Genesis 4:25 © GCP www.gcp.org Genesis 4 35 OK to photocopy for church and home use God gave Adam and Eve a new son, Seth. Genesis 4:25 Let’s Talk ASK Adam and Eve sinned against God. But God made a promise to take care of their sin. What did God promise? SAY He promised to send a Savior. God had a wonderful plan to send someone many years later from Eve’s family line who would pay for Adam and Eve’s sin and the sin of all God’s people. SAY First, God gave Adam and Eve two sons, Cain and Abel. Abel trusted God, but Cain did not. Cain killed Abel. ASK Some time later, God gave Adam and Eve a new son. What was his name? SAY God gave Adam and Eve a new son named Seth. Many years later, Jesus, God’s promised Savior, was born into Seth’s family line. God always keeps his promises! Let’s Sing and Do ac Bring several baby blankets or towels to class. Give each child a blanket. Do tr k Preschool these motions as you sing to the tune Here We Go Round the Mulberry Bush. 46 Vol. 2 CD 1 God made a promise to Adam and Eve, 2 Adam and Eve had baby Seth, Adam and Eve, Adam and Eve. Baby Seth, baby Seth. God made a promise to Adam and Eve— Adam and Eve had baby Seth— He promised to send a Savior! God would keep his promise! (wave blanket overhead, like a praise banner) (spread blanket, lay picture on it) 3 Through Seth’s family, Jesus came, 4 We believe God’s promises, Jesus came, Jesus came. -
Eve's Answer to the Serpent: an Alternative Paradigm for Sin and Some Implications in Theology
Calvin Theological Journal 33 (1998) : 399-420 Copyright © 1980 by Calvin Theological Seminary. Cited with permission. Scholia et Homiletica Eve's Answer to the Serpent: An Alternative Paradigm for Sin and Some Implications in Theology P. Wayne Townsend The woman said to the serpent, "We may eat fruit from the trees in the garden, but God did say, `You must not eat fruit from the tree that is in the middle of the garden, and you must not touch it, or you will die. "' (Gen. 3:2-3) Can we take these italicized words seriously, or must we dismiss them as the hasty additions of Eve's overactive imagination? Did God say or mean this when he instructed Adam in Genesis 2:16-17? I suggest that, not only did Eve speak accu- rately and insightfully in responding to the serpent but that her words hold a key to reevaluating the doctrine of original sin and especially the puzzles of alien guilt and the imputation of sin. In this article, I seek to reignite discussion on these top- ics by suggesting an alternative paradigm for discussing the doctrine of original sin and by applying that paradigm in a preliminary manner to various themes in the- ology, biblical interpretation, and Christian living. I seek not so much to answer questions as to evoke new ones that will jar us into a more productive path of the- ological explanation. I suggest that Eve's words indicate that the Bible structures the ideas that we recognize as original sin around the concept of uncleanness. -
1 2 10/24/04 GENESIS 4-5 Beginning Chapter
1 2 10/24/04 a) The declaration was first an expression of her faith in the promise GENESIS 4-5 of God of a redeemer. Gen. 3:15 b) But equally a recognition of her God- Beginning chapter 4, we begin to witness the given ability to procreate, after her development of the human race in its fallen state. own image. -There are two categories men and women are divided into: the ungodly and the godly. 4:2 The conception and birth of Abel. 1) She bore Abel, which means vapor, Now the godly are so, only by obedience to God's vanity. revelation of Himself, the woman's seed. * Perhaps prophetic of his short life? 2) The two boys had different occupation. But the ungodly are those who do not acknowledge a) Abel was a shepherd, a keeper of nor obey God’s revelation of Himself, the seed of sheep. the serpent. b) Cain was a farmer, a tiller of the -Within the ungodly there are those who serve ground. their own flesh and desires, who are captives at Satan's will. 4:3-5 The worship of Yahweh by Cain and -And those who are willfully serving Satan, having Abel. pledged allegiance to Him. -Therefore because Adam and Eve did not follow 4:5 Cain presented his gift. Satan in the fall, there are not two wills, but 1) In the process of time means at the end of millions in the world! days without any set duration. 2) Cain brought his offering of the fruit of 4:1-7 The two sons of Adam and Eve . -
05Jun 1999.Pdf
N V Doors DOiiic re than one sad tale has been told of too little suddenly that his door of opportunity was closed. and too late." Recall Jesus' story of the Ten Virgins Said his master. "Take from him the pound, and give it who were awaiting the Imminent return of the bride to him that hat/i ten pounds" Luke 19:24. groom. Five of them were wise and well prepared for The book of James tells the same truth in these his arrival, even if it should be unexpectedly delayed. stark words; "To him that knoweth to do good, and loeth And five were not wise, and not prepared. Jesus it not, to hun it is sin' James 4:1 7. called these latter ones "foolish.' We quite naturally think that something we do What made the difference? All had brightly burn wrong is more serious than something we simply do ing lamps until.,.the time delayed, and the lamps of not do. But James tells us this is not true. He says that five of them were burning low, Getting more oil not to do what we know we should is equally as wrong became urgent. And while these five went to find oil as openly committed sin. In other words, sins of for their lamps-the bridegroom came. `4nd they that omission are ust as culpable as sins of commission. were ready went in with him to the ,narriage: and the door Neglect is serious. It is the warning of the book of was shut." Hebrews: "How shall we escap if we neglect so great sat The open door dosed. -
Who Were the Kenites? OTE 24/2 (2011): 414-430
414 Mondriaan: Who were the Kenites? OTE 24/2 (2011): 414-430 Who were the Kenites? MARLENE E. MONDRIAAN (U NIVERSITY OF PRETORIA ) ABSTRACT This article examines the Kenite tribe, particularly considering their importance as suggested by the Kenite hypothesis. According to this hypothesis, the Kenites, and the Midianites, were the peoples who introduced Moses to the cult of Yahwism, before he was confronted by Yahweh from the burning bush. Scholars have identified the Cain narrative of Gen 4 as the possible aetiological legend of the Kenites, and Cain as the eponymous ancestor of these people. The purpose of this research is to ascertain whether there is any substantiation for this allegation connecting the Kenites to Cain, as well as con- templating the Kenites’ possible importance for the Yahwistic faith. Information in the Hebrew Bible concerning the Kenites is sparse. Traits associated with the Kenites, and their lifestyle, could be linked to descendants of Cain. The three sons of Lamech represent particular occupational groups, which are also connected to the Kenites. The nomadic Kenites seemingly roamed the regions south of Palestine. According to particular texts in the Hebrew Bible, Yahweh emanated from regions south of Palestine. It is, therefore, plausible that the Kenites were familiar with a form of Yahwism, a cult that could have been introduced by them to Moses, as suggested by the Kenite hypothesis. Their particular trade as metalworkers afforded them the opportunity to also introduce their faith in the northern regions of Palestine. This article analyses the etymology of the word “Kenite,” the ancestry of the Kenites, their lifestyle, and their religion. -
The Mortality Fan Charts
A Service of Leibniz-Informationszentrum econstor Wirtschaft Leibniz Information Centre Make Your Publications Visible. zbw for Economics Dowd, Kevin; Blake, David; Cairns, Andrew J. G. Article The myth of Methuselah and the uncertainty of death: The mortality fan charts Risks Provided in Cooperation with: MDPI – Multidisciplinary Digital Publishing Institute, Basel Suggested Citation: Dowd, Kevin; Blake, David; Cairns, Andrew J. G. (2016) : The myth of Methuselah and the uncertainty of death: The mortality fan charts, Risks, ISSN 2227-9091, MDPI, Basel, Vol. 4, Iss. 3, pp. 1-7, http://dx.doi.org/10.3390/risks4030021 This Version is available at: http://hdl.handle.net/10419/167889 Standard-Nutzungsbedingungen: Terms of use: Die Dokumente auf EconStor dürfen zu eigenen wissenschaftlichen Documents in EconStor may be saved and copied for your Zwecken und zum Privatgebrauch gespeichert und kopiert werden. personal and scholarly purposes. Sie dürfen die Dokumente nicht für öffentliche oder kommerzielle You are not to copy documents for public or commercial Zwecke vervielfältigen, öffentlich ausstellen, öffentlich zugänglich purposes, to exhibit the documents publicly, to make them machen, vertreiben oder anderweitig nutzen. publicly available on the internet, or to distribute or otherwise use the documents in public. Sofern die Verfasser die Dokumente unter Open-Content-Lizenzen (insbesondere CC-Lizenzen) zur Verfügung gestellt haben sollten, If the documents have been made available under an Open gelten abweichend von diesen Nutzungsbedingungen die in der dort Content Licence (especially Creative Commons Licences), you genannten Lizenz gewährten Nutzungsrechte. may exercise further usage rights as specified in the indicated licence. http://creativecommons.org/licenses/by/4.0/ www.econstor.eu risks Article The Myth of Methuselah and the Uncertainty of Death: The Mortality Fan Charts Kevin Dowd 1,*, David Blake 2 and Andrew J. -
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. -
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. -
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.