Dating the Tower of Babel Events with Reference to Peleg and Joktan
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The Prolongation of Life in Early Modern English Literature and Culture, with Emphasis on Francis Bacon
THE PROLONGATION OF LIFE IN EARLY MODERN ENGLISH LITERATURE AND CULTURE, WITH EMPHASIS ON FRANCIS BACON ROGER MARCUS JACKSON A dissertation submitted to the faculty of the University of North Carolina at Chapel Hill in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Department of English and Comparative Literature. Chapel Hill 2010 Approved by: Dr. Reid Barbour Dr. Mary Floyd-Wilson Dr. Darryl Gless Dr. James O‘Hara Dr. Jessica Wolfe ©2010 Roger Marcus Jackson ALL RIGHTS RESERVED ii ABSTRACT ROGER MARCUS JACKSON: The Prolongation of Life in Early Modern English Literature and Culture (Under the direction of Reid Barbour) Drawing upon early modern texts of poetry, theology, and natural philosophy written in England and the continent, this dissertation explores the intellectual traditions inherent in Renaissance discourses addressing the prolongation of life. It is organized around two nodal questions: Can life be prolonged? Should it be prolonged? The project hinges upon Francis Bacon (1561-1626), for whom the prolongation of life in the sense of a longer human lifespan serves as the loftiest goal of modern experimental science. Addressing the first question, Part One illustrates the texture and diversity of early modern theories of senescence and medical treatments against the ―disease‖ of old age promoted by Galen, Avicenna, medieval theologians, Jean Fernel, Marsilio Ficino, and Paracelsus. Part Two then demonstrates that Bacon‘s theory of senescence and corresponding therapies nevertheless differ from those of his predecessors and contemporaries in three regards: their attempt to isolate senescence from disease, their postulation of senescence as a process based on universal structures and actions of matter, and their deferral to further experiment for elucidation. -
Genesis 10-11: Babel and Its Aftermath
Faith Bible Fellowship Church Sunday School March 22, 2020 Genesis 10-11: Babel and Its Aftermath Understanding the Text Genesis 10: The Table of Nations The Table of Nations begins a new section of Genesis, this time tracing the descendants of Noah. As the new start of humanity, all of the people of the earth are descended from Noah, and this chapter explains the relationships between his descendants and their locations. In the structure of the first eleven chapters of the book, this chapter serves as a transition from the history of the whole human race to a focus on God’s involvement with Israel. The focus of the chapter is on people groups more than on specific people. o Even though the language of “son of” and “fathered” (or “begot”) is used, it is not always indicating a direct ancestry relationship. o A number of the names indicate cities or nations. Some examples (not exhaustive): . Cities or places: Tarshish, Babylon, Erech, Akkad, Shinar, Nineveh, Sidon . Nations or tribes: Kittim, Dodanim, Ludim, Jebusites, Amorites, Girgashites, Hivites o Some names are clearly individuals: Noah, Shem, Ham, Japheth, Peleg, Nimrod, and all the descendants listed in Shem’s line o The point of the table is to explain how the families of the earth moved out to fill the earth according to God’s command (v. 32). Groups of people and cities are not literal descendants of those listed, but the table indicates how they are related to Noah’s sons and then back to Noah. The purpose of the table is to inform Israel of her relationship to her neighbors (see table at the end of the notes). -
Exposition of Genesis: Volume 1 by H
Exposition of Genesis: Volume 1 by H. C. Leupold Christian Classics Ethereal Library About Exposition of Genesis: Volume 1 by H. C. Leupold Title: Exposition of Genesis: Volume 1 URL: http://www.ccel.org/ccel/leupold/genesis.html Author(s): Leupold, Herbert Carl (1892-1972) Publisher: Grand Rapids, MI: Christian Classics Ethereal Library Print Basis: The Wartburg Press, 1942 Rights: Copyright Christian Classics Ethereal Library Date Created: 2005-10-07 Status: This document would benefit from proofreading. The Greek text needs to be corrected. CCEL Subjects: All; Bible; LC Call no: BS1151.B3 LC Subjects: The Bible Old Testament Works about the Old Testament Exposition of Genesis: Volume 1 H. C. Leupold Table of Contents About This Book. p. ii Title Page. p. 1 Introduction. p. 2 Chapter 1. p. 19 Chapter 2. p. 55 Chapter 3. p. 76 Chapter 4. p. 102 Chapter 5. p. 126 Chapter 6. p. 138 Chapter 7. p. 158 Chapter 8. p. 169 Chapter 9. p. 179 Chapter 10. p. 194 Chapter 11. p. 208 Chapter 12. p. 220 Chapter 13. p. 235 Chapter 14. p. 243 Chapter 15. p. 257 Chapter 16. p. 267 Chapter 17. p. 277 Chapter 18. p. 289 Chapter 19. p. 297 Chapter 20. p. 310 Chapter 21. p. 318 Chapter 22. p. 330 Chapter 23. p. 343 Chapter 24. p. 352 Chapter 25. p. 369 Chapter 26. p. 384 Chapter 28. p. 407 Chapter 29. p. 416 Chapter 30. p. 428 Chapter 31. p. 442 Chapter 32. p. 459 Chapter 33. p. 472 iii Exposition of Genesis: Volume 1 H. -
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. -
Heavenly Priesthood in the Apocalypse of Abraham
HEAVENLY PRIESTHOOD IN THE APOCALYPSE OF ABRAHAM The Apocalypse of Abraham is a vital source for understanding both Jewish apocalypticism and mysticism. Written anonymously soon after the destruction of the Second Jerusalem Temple, the text envisions heaven as the true place of worship and depicts Abraham as an initiate of the celestial priesthood. Andrei A. Orlov focuses on the central rite of the Abraham story – the scapegoat ritual that receives a striking eschatological reinterpretation in the text. He demonstrates that the development of the sacerdotal traditions in the Apocalypse of Abraham, along with a cluster of Jewish mystical motifs, represents an important transition from Jewish apocalypticism to the symbols of early Jewish mysticism. In this way, Orlov offers unique insight into the complex world of the Jewish sacerdotal debates in the early centuries of the Common Era. The book will be of interest to scholars of early Judaism and Christianity, Old Testament studies, and Jewish mysticism and magic. ANDREI A. ORLOV is Professor of Judaism and Christianity in Antiquity at Marquette University. His recent publications include Divine Manifestations in the Slavonic Pseudepigrapha (2009), Selected Studies in the Slavonic Pseudepigrapha (2009), Concealed Writings: Jewish Mysticism in the Slavonic Pseudepigrapha (2011), and Dark Mirrors: Azazel and Satanael in Early Jewish Demonology (2011). Downloaded from Cambridge Books Online by IP 130.209.6.50 on Thu Aug 08 23:36:19 WEST 2013. http://ebooks.cambridge.org/ebook.jsf?bid=CBO9781139856430 Cambridge Books Online © Cambridge University Press, 2013 HEAVENLY PRIESTHOOD IN THE APOCALYPSE OF ABRAHAM ANDREI A. ORLOV Downloaded from Cambridge Books Online by IP 130.209.6.50 on Thu Aug 08 23:36:19 WEST 2013. -
“Your Kingdom Come, Your Will Be Done” (6:10) Prayer •“Every Great Movement of God Can Be Traced Back to a Kneeling Christian.” —Dwight L
MY KINGDOM GO “Your kingdom come, your will be done” (6:10) Prayer •“Every great movement of God can be traced back to a kneeling Christian.” —Dwight L. Moody Matthew 6:10 “Your kingdom come, your will be done, on earth as it is in heaven.” (ESV) Luke 17:20-21 “Being asked by the Pharisees when the kingdom of God would come, he answered them, ‘The kingdom of God is not coming in ways that can be observed, nor will they say, ‘Look, here it is!’ or ‘There!’ for behold, the kingdom of God is in the midst of you.’” (ESV) Colossians 1:5-6, 13-14 “Of this you have heard before in the word of the truth, the gospel, which has come to you ... He has delivered us from the domain of darkness and transferred us to the kingdom of his beloved Son, in whom we have redemption, the forgiveness of sins.” (ESV) God’s Kingdom •“To pray that his kingdom may come is to pray both that his church will grow on earth now, and that he will return in glory later to take his people to his eternal kingdom. It has both a present and future reality.” —John R.W. Stott ACKNOWLEDGE THE RULE OF THE KING “YOUR Kingdom come …” God’s Will Is … •God’s will is for our highest good. •God’s will is what is in our best interest. •God’s will is that we become what he created us to be. •God’s will is to turn evil into good. •God wants what is the best in our lives. -
Newly Discovered – the First River of Eden!
NEWLY DISCOVERED – THE FIRST RIVER OF EDEN! John D. Keyser While most people worry little about pebbles unless they are in their shoes, to geologists pebbles provide important, easily attained clues to an area's geologic composition and history. The pebbles of Kuwait offered Boston University scientist Farouk El-Baz his first humble clue to detecting a mighty river that once flowed across the now-desiccated Arabian Peninsula. Examining photos of the region taken by earth-orbiting satellites, El-Baz came to the startling conclusion that he had discovered one of the rivers of Eden -- the fabled Pishon River of Genesis 2 -- long thought to have been lost to mankind as a result of the destructive action of Noah's flood and the eroding winds of a vastly altered weather system. This article relates the fascinating details! In Genesis 2:10-14 we read: "Now a river went out of Eden to water the garden, and from there it parted and became FOUR RIVERHEADS. The name of the first is PISHON; it is the one which encompasses the whole land of HAVILAH, where there is gold. And the gold of that land is good. Bdellium and the onyx stone are there. The name of the second river is GIHON; it is the one which encompasses the whole land of Cush. The name of the third river is HIDDEKEL [TIGRIS]; it is the one which goes toward the east of Assyria. The fourth river is the EUPHRATES." While two of the four rivers mentioned in this passage are recognisable today and flow in the same general location as they did before the Flood, the other two have apparently disappeared from the face of the earth. -
The Authority of Scripture: the Puzzle of the Genealogies of Jesus Mako A
The Authority of Scripture: The Puzzle of the Genealogies of Jesus Mako A. Nagasawa, June 2005 Four Main Differences in the Genealogies Provided by Matthew and Luke 1. Is Jesus descended through the line of Solomon (Mt) or the line of Nathan (Lk)? Or both? 2. Are there 27 people from David to Jesus (Mt) or 42 (Lk)? 3. Who was Joseph’s father? Jacob (Mt) or Heli (Lk)? 4. What is the lineage of Shealtiel and Zerubbabel? a. Are they the same father-son pair in Mt as in Lk? (Apparently popular father-son names were repeated across families – as with Jacob and Joseph in Matthew’s genealogy) If not, then no problem. I will, for purposes of this discussion, assume that they are not the same father-son pair. b. If so, then there is another problem: i. Who was Shealtiel’s father? Jeconiah (Mt) or Neri (Lk)? ii. Who was Zerubbabel’s son? Abihud (Mt) or Rhesa (Lk)? And where are these two in the list of 1 Chronicles 3:19-20 ( 19b the sons of Zerubbabel were Meshullam and Hananiah, and Shelomith was their sister; 20 and Hashubah, Ohel, Berechiah, Hasadiah and Jushab-hesed, five)? Cultural Factors 1. Simple remarriage. It is likely that in most marriages, men were older and women were younger (e.g. Joseph and Mary). So it is also likely that when husbands died, many women remarried. This was true in ancient times: Boaz married the widow Ruth, David married the widow Bathsheba after Uriah was killed. It also seems likely to have been true in classical, 1 st century times: Paul (in Rom.7:1-3) suggests that this is at least somewhat common in the Jewish community (‘I speak to those under the Law’ he says) in the 1 st century. -
Genesis 11 V.10-32 Grade
Helping kids in the service Name: connect with the sermon Preacher: Bible passage: Genesis 11:10-32 Date: Fill in the boxes with information from the sermon about the Bible passage. Hint: Gen. 11:10 Hint: Gen. 10:30 Hint: Gen. 11:10 People Place Topic Make tally marks each time a word or name is repeated in the sermon or the passage. Shem_______________________________________________________ Terah____________________________________________________ Abram________________________________________________________ Haran____________________________________________________ lived____________________________________________________ Became the father of____________________________________________ What other words or phrases seem important/ are repeated? _____________________________________________________________ _____________________________________________________________ _____________________________________________________________ _____________________________________________________________ What does the passage mean? God blessed the line of Shem. From them came this man (Gen. 11:29) Genesiswho God 11 would Abram's bless with many children:Lineage ______________________________________________. How can I apply this? Genesis 11 Abram's Lineage From this line would come Jesus, who: ____________________________________________________. 1 2 3 4 5 Genesis 11 Abram’s Lineage 6 7 1 2 3 8 9 10 11 4 5 6 7 12 8 9 10 11 12 Down: Across: 1. the father of Terah and the name Terah 4. the son of Shem gave to one son 7. fathered Nahor the father of Terah 2. Noah's son who was blessed 10. died in the presence of his father Terah 3. the father of Eber 11. the son of Arpachshad 5. lived 207 years after fathering Serug 12. Terah's rst son Down: Across: 6. the father of Reu 1. the father of Terah and the name Terah 4. the son of Shem 8. the wife of Abram gave to one son 7. fathered Nahor the father of Terah 9. -
What's in a Name? a Look at Genealogies… 1. Study Matthew 1:1-18
What’s in a name? A look at genealogies… 1. Study Matthew 1:1-18 and Luke 3:23-38. What do you know about the authors? Matthew was financially well off and had his own house. He was educated and knew how to read and write. As a Jewish publican, a tax collector, fellow Jews despised him. Luke was a physician and companion of Paul. As a Gentile, he recorded as a historian and did careful research. 2. Make a table of the names of each genealogy. What do you notice? Matthew 1:1-18 Abraham-David David-Exile Exile-Jesus 15. David 36. Achim 1. Abraham 8. Amminadab 22. Uzziah 29. Jeconiah (Bathsheba) 37. Eliud 2. Isaac 9. Nahshon 23. Jotham 30. Shealtiel 16. Solomon 38. Eleazar 3. Jacob 10. Salmon (Rahab) 24. Ahaz 31. Zerubbabel 17. Rehoboam 39. Matthan 4. Judah (Tamar) 11. Boaz (Ruth) 25. Hezekiah 32. Abihud 18. Abijah 40. Jacob 5. Perez 12. Obed 26. Manasseh 33. Eliakim 19. Asa 41. Joseph 6. Hezron 13. Jesse 27. Amon 34. Azor 20. Jehoshaphat (Mary) 7. Ram 14. David (Bathsheba) 28. Josiah 35. Zadok 21. Joram 42. Jesus Observations of Matthew : Matthew's accounting of Israel's kings was for the Jewish audience who were interested in Jesus' royal-legal lineage as decreed by the Davidic covenants (2 Sam 7:8-13). This is perhaps emphasized as Matthew lists in a descending order: "...father of..." with the range of genealogy: Abraham-Jesus. By beginning with Abraham, Matthew stresses Jesus’ Jewish ancestry. The genealogical list is short, because Matthew does not list a number of generations. -
A Historical Reading of Genesis 11:1–9: the Sumerian Demise and Dispersion Under the Ur Iii Dynasty
JETS 50/4 (December 2007) 693–714 A HISTORICAL READING OF GENESIS 11:1–9: THE SUMERIAN DEMISE AND DISPERSION UNDER THE UR III DYNASTY paul t. penley* i. available options for reading genesis 11:1–9 Three options are available for approaching the question of historicity in Gen 11:1–9: ahistorical primeval event; agnostic historical event; and known historical event. A brief survey of each approach will provide the initial im- petus for pursuing a reading of this pericope as known historical event, and the textual and archaeological evidence considered in the remainder of this article will ultimately identify this known historical event as the demise and dispersion of the last great Sumerian dynasty centered at Ur. 1. Ahistorical primeval event. Robert Davidson in his commentary on the neb text of Genesis 1–11 asserts, “It is only when we come to the story of Abraham in chapter 12 that we can claim with any certainty to be in touch with traditions which reflect something of the historical memory of the Hebrew people.”1 Davidson’s opinion reflects the approach to Genesis 1–11 where the narratives are couched in the guise of primeval events that do not correlate to actual history. Westermann also exemplifies this approach when he opts for reading Gen 11:1–9 through the lens of inaccessible primeval event. Even though he acknowledges that the mention of the historical Babylon “is more in accord with the historical etiologies in which the name of a place is often explained by a historical event,” he hypothesizes that “such an element shows that there are different stages in the growth of 11:1–9.”2 Speiser could also be placed in this category on account of the fact that he proposes pure literary dependence on tablet VI of the Enuma Elish.3 In his estimation the narrative is a reformulated Babylonian tradition and questions of historicity are therefore irrelevant. -
From Adam to Noah GENESIS 5 New International Version (NIV) Adam
from Adam to Noah GENESIS 5 New International Version (NIV) WHO At The Had a Son Then Lived This Father Lived This Many Total (Father) Age of Named Many More Years Years and Then He Died Adam 130 Seth 800 930 Seth 105 Enosh 807 912 Enosh 90 Kenan 815 905 Kenan 70 Mahalalel 840 910 Mahalalel 65 Jared 830 895 Jared 162 Enoch 800 962 Enoch 65 Methuselah 300 and he walked 365, Then he was no more, with God because God took him away. Methuselah 187 Lamech 782 969 Lamech 182 Noah 595 777 Noah 500 Shem, Ham, 450 950 Japheth Noah was 600 when the floodwaters came on earth (GEN 7:6). After the flood, Noah lived 350 more years, for a total of 950 years, then he died (GEN 9:28). Each father also had other sons and daughters from Shem (Noah’s son) to Abram GENESIS 11 10 This is the account of Shem’s family line. Two years after the flood, when Shem was 100 years old, he became the father of Arphaxad. 11 And after he became the father of Arphaxad, Shem lived 500 years and had other sons and daughters. 12 When Arphaxad had lived 35 years, he became the father of Shelah. 13 And after he became the father of Shelah, Arphaxad lived 403 years and had other sons and daughters. 14 When Shelah had lived 30 years, he became the father of Eber. 15 And after he became the father of Eber, Shelah lived 403 years and had other sons and daughters.