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Balm of Gilead
William Branham - [LONG BEACH CA] TAPE: 61-0218 Balm of Gilead 1 Say much... Let's just remain standing a moment for prayer. I always like to speak to the Author before I open His Book. Don't you think that's a good idea? Someone was talking one time. I said something or another, and--and the man said... It was a fine friend of mine; most all of you know him; and he preaches in seven languages. Booth-Clibborn, you've heard of him, I guess, William Booth-Clibborn. And he said to me; he said, "But, Brother Branham, you just don't know your Bible."I said, "But I know the Author real well." That's...?... And I know the Author; I think that He will teach me His Word. So let's speak to Him now before we go into His Word. 2 Our heavenly Father, the Author of this Word, the Author of the Word of God, "The Word was God and made flesh and dwelled among us." We approach Thee in the Name of Jesus, Thy Son, our Saviour. We love Him, Father, because that He was obedient unto death. And the wrath that was supposed to come upon us was poured out upon Him on Calvary. And there He suffered in our stead that we might go free. No wonder people has never been able to express what love the Father had for the fallen race of Adam, to give His Son to suffer to redeem us by His grace.And, Father, we pray tonight that You'll bless us in our efforts tonight as we come to fellowship around the Word. -
9780748668502 the Queen Of
The Queen of Sheba’s Gift Edinburgh Studies in Classical Islamic History and Culture Series Editor: Carole Hillenbrand A particular feature of medieval Islamic civilisation was its wide horizons. The Muslims fell heir not only to the Graeco-Roman world of the Mediterranean, but also to that of the ancient Near East, to the empires of Assyria, Babylon and the Persians; and beyond that, they were in frequent contact with India and China to the east and with black Africa to the south. This intellectual openness can be sensed in many interrelated fields of Muslim thought, and it impacted powerfully on trade and on the networks that made it possible. Books in this series reflect this openness and cover a wide range of topics, periods and geographical areas. Titles in the series include: Arabian Drugs in Early Medieval Defining Anthropomorphism Mediterranean Medicine Livnat Holtzman Zohar Amar and Efraim Lev Making Mongol History Towards a History of Libraries in Yemen Stefan Kamola Hassan Ansari and Sabine Schmidtke Lyrics of Life The Abbasid Caliphate of Cairo, 1261–1517 Fatemeh Keshavarz Mustafa Banister Art, Allegory and The Rise of Shiism In Iran, The Medieval Western Maghrib 1487–1565 Amira K. Bennison Chad Kia Christian Monastic Life in Early Islam The Administration of Justice in Bradley Bowman Medieval Egypt Keeping the Peace in Premodern Islam Yaacov Lev Malika Dekkiche The Queen of Sheba’s Gift Queens, Concubines and Eunuchs in Marcus Milwright Medieval Islam Ruling from a Red Canopy Taef El-Azhari Colin P. Mitchell Islamic Political -
1 Frankincense, Myrrh, and Balm of Gilead
HORTICULTURAL REVIEWS Volume 39 Horticultural Reviews is sponsored by: American Society of Horticultural Science International Society for Horticultural Science Editorial Board, Volume 39 Thomas M. Gradziel Kim E. Hummer Paolo Inglese HORTICULTURAL REVIEWS Volume 39 edited by Jules Janick Purdue University Copyright Ó 2012 by Wiley-Blackwell. All rights reserved. Published by John Wiley & Sons, Inc., Hoboken, New Jersey. Published simultaneously in Canada. Wiley-Blackwell is an imprint of John Wiley & Sons, formed by the merger of Wiley’s global Scientific, Technical, and Medical business with Blackwell Publishing. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording, scanning, or otherwise, except as permitted under Section 107 or 108 of the 1976 United States Copyright Act, without either the prior written permission of the Publisher, or authorization through payment of the appropriate per-copy fee to the Copyright Clearance Center, Inc., 222 Rosewood Drive, Danvers, MA 01923, 978-750-8400, fax 978-750-4470, or on the web at www.copyright.com. Requests to the Publisher for permission should be addressed to the Permissions Department, John Wiley & Sons, Inc., 111 River Street, Hoboken, NJ 07030, 201-748-6011, fax 201-748-6008, or online at http://www.wiley.com/go/permission. Limit of Liability/Disclaimer of Warranty: While the publisher and author have used their best efforts in preparing this book, they make no representations or warranties with respect to the accuracy or completeness of the contents of this book and specifically disclaim any implied warranties of merchantability or fitness for a particular purpose. -
שירים נבחרים Yehuda Halevi Hillel Halkin
IJIJIJIJIJIJ יהודה ה�וי שירים נבחרים AD THE SELECTED POEMS OF Yehuda Halevi AD TRANSLATED & ANNOTATED BY Hillel Halkin IJIJIJIJIJIJ IJIJIJIJIJIJ Copyright © 2011 by Hillel Halkin. All rights reserved. Published by Nextbook, Inc., a not-for-profit project devoted to the promotion of Jewish literature, culture, and ideas. This material may not be copied without crediting the translator and the publisher. nextbookpress.com ISBN: 978-0-615-43367-7 Designed and composed by Scott-Martin Kosofsky, at The Philidor Company, Lexington, Massachusetts. philidor.com A note on the typefaces appears on the last page. IJIJIJIJIJIJ IJIJIJIJIJIJIJIJIJIJIJIJIJIJIJIJIJIJIJIJIJI Click on pages or titles for quick links to the pages. iv Foreword by Jonathan Rosen Table of Contents v Introduction by Hillel Halkin רשימת השירים 1 The Poet Thanks an Admirer for a Jug of Wine בך אעיר זמרות 2 To Moshe ibn Ezra, on His Leaving Andalusia איך אחריך אמצאה מרגוע 3 4 To Yitzhak ibn el-Yatom Carved on a Tombstone הידעו הדמעות מי שפכם ארץ כילדה היתה יונקת 5 6 A Wedding Poem Ofra עפרה עזוב לראות אשר יהיה והיה 7 Love’s War לקראת חלל חשקך קרב החזיקי 8 Why, My Darling, Have You Barred All News? מה לך צביה תמנעי ציריך 9 10 On the Death of Yehuda ibn Ezra A Lament for Moshe ibn Ezra ידענוך נדד מימי עלומים ראה זמן כי האנוש הבל 11 12 On the Death of a Daughter Lord, Where Will I Find You? יה אנה אמצאך הה בתי השכחת משכנך 13 14 The Dream Nishmat יחידה שחרי האל וספיו נמת ונרדמת 15 16 Barkhu Ge’ula יעבר עלי רצונך יעירוני בשמך רעיוני 17 18 Ahava Waked By My Thoughts יעירוני רעיוני יעלת -
The Virtues of Balm in Late Medieval Literature
Bryn Mawr College Scholarship, Research, and Creative Work at Bryn Mawr College History Faculty Research and Scholarship History 2009 The irV tues of Balm in Late Medieval Literature Elly Truitt Bryn Mawr College, [email protected] Let us know how access to this document benefits ouy . Follow this and additional works at: http://repository.brynmawr.edu/history_pubs Part of the History Commons Custom Citation Truitt, Elly R. “The irV tues of Balm in Late Medieval Literature.” Early Science and Medicine 14, no. 6 (2009): 711-736. This paper is posted at Scholarship, Research, and Creative Work at Bryn Mawr College. http://repository.brynmawr.edu/history_pubs/19 For more information, please contact [email protected]. The Virtues of Balm in Late Medieval Literature E. R. Truitt, Bryn Mawr College * In the Troy Book (c. 1412-1420), John Lydgate’s Middle English poem about the Trojan War, balsam (balm) kept Hector’s body extraordinarily well preserved, so that it appeared astonishingly alive. Priam wanted not only to erase all evidence of the abuse his son’s body suffered at the hands of Achilles, but also to keep Hector’s body preserved “from odour and abomynacioun,” with no evidence of decay, and displayed aboveground with a wholly life-like aspect: “But •at it be lifly and visible/ To •e eye, as be apparence, / Like as it were quyk in existence…1 But, as Lydgate noted, in the ordinary course of nature, “corrupte muste, ri •t of verray nede/…•er may be made noon opposicioun, / Aboue •e grounde •if •e body lie,/ •at of resoun it mvt putrefie…” 2 To achieve his desire to thwart nature, Priam summoned the most skilled artificers in Troy to build an elaborate tabernacle for Hector’s body and devise a method to keep his body “lifly visible.” These men placed Hector in the temple of Apollo, on a dais made of gold, crystal, and gemstones, and used “sotil crafte” to place Hector’s body upright, and he appeared …as he were lyvynge. -
Trees of the Bible: a Cultural History by Dr
Pub. No. 43 October 2016 Trees of the Bible: A Cultural History by Dr. Kim D. Coder, Professor of Tree Biology & Health Care Warnell School of Forestry & Natural Resources, University of Georgia In your backyard, within parks, hidden in forests, and along roadways, are local trees related to those mentioned in the Bible. More than 36 trees are mentioned throughout the Old and New Testa- ments. Some of these trees have relatives living here in the Southeastern United States. There is significant disagreement across time about identification of tree species mentioned in the Bible. In multiple translations from many places using different sources, some authors have reached different conclusions about what specific trees were mentioned in the Bible. The Bible is not a botanical treatise, and so modern tree identification accuracy is not relevant. Ancient Land The land of the Bible 3,000 years ago was starting to experience human development pressure, soil erosion and over-grazing which would lead to the landscapes of the modern Middle East. Natural resources present in great supply of the distant past have now dwindled to isolated remnants, included many tree species. Trees mentioned in the Bible can still be found in the wild places of the Middle East today. The Middle East area of the Bible can be generally described as historic Palestine. The area of Palestine today is made of several nations and many peoples. Historic Palestine was at the Eastern end of the Mediterranean Sea where Africa, Asia, and the Mediterranean Basin meet. This area has been cross roads for plant and plant product trade over millennium. -
The Jacob Enigma
THE JACOB ENIGMA Tracing the path of ‘the Twister’… a series by David Legge THE JACOB ENIGMA David Legge David Legge is a Christian evangelist, preacher and Bible teacher. He served as Assistant Pastor at Portadown Baptist Church before receiving a call to the pastorate of the Iron Hall Assembly in Belfast, Northern Ireland. He ministered as pastor-teacher of the Iron Hall from 1998- 2008, and now resides in Portadown with his wife Barbara, daughter Lydia and son Noah. Contents 1. God Loves WHO? - 3 2. Flesh Sells Out And Caves In - 19 3. Jacob's Unconscious Encounter - 39 4. Getting The Blessing – 61 The audio for this series is available free of charge either on our website (www.preachtheword.com) or by request from [email protected] All material by David Legge is copyrighted. However, these materials may be freely copied and distributed unaltered for the purpose of study and teaching, so long as they are made available to others free of charge, and the copyright is included. This does not include hosting or broadcasting the materials on another website, however linking to the resources on preachtheword.com is permitted. These materials may not, in any manner, be sold or used to solicit "donations" from others, nor may they be included in anything you intend to copyright, sell, or offer for a fee. This copyright is exercised to keep these materials freely available to all. 2 THE JACOB ENIGMA David Legge The Jacob Enigma - Chapter 1 "God Loves WHO?" Copyright 2015 by David Legge aving sought the Lord over it for quite a time, I believe I've been guided to the character of Jacob. -
FAITHFUL LIGHT CHURCH Pastors: Dennis & Diane Gordon
FAITHFUL LIGHT CHURCH Pastors: Dennis & Diane Gordon Volume 3: From Prison to Praise #3 RECONCILED WITH GOD & MAN (Jacob & Esau) Genesis Chapters 32-34 CHILDREN’S STORY: (See Page 15) Beauty from Broken Pieces SCRIPTURE FOR THE WEEK 1st Reader Repeats 2x with Congregation 2 Corinthians 5:18 “And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation.” GOD’S PURPOSE & PLAN FOR ME JESUS FORGIVES ME AND MAKES ME WHOLE I WANT TO TELL OTHERS SO THEY CAN KNOW 1. INTRODUCTION: Throughout his life Jacob held on tightly to God’s blessing. Jacob deceived his brother, and for 20 years Jacob had been deceived by his uncle Laban. God showed Jacob how to increase his flocks and escape from the unfairness of Laban. This week we follow Jacob and his family through times of fear, and reconciliation. We will see that like our families, when quick temper rules over self-control, there is a great price to pay, because revenge belongs only to our kind and gracious God who alone can judge our brothers. Objects to Bring: Jars filled with Balm of Gilead; Gospel Crafts 2. REAL LIFE PARABLE: The Angry Mechanic Years ago, as our family grew to six, after I wrecked my husband’s White Mustang, we purchased an old VW Bus with re-upholstered seats and ‘perfect for the ‘80’s’ new brown paint, which was absolutely perfect for our young family. It soon became necessary to replace the engine, but estimates were way too high. -
Sitting in the Gap Study Guide – September 22, 2019 Jeremiah 8:18-9:1
Sitting in the Gap Study Guide – September 22, 2019 Jeremiah 8:18-9:1 (Click on scripture above to link directly to each passage in the NRSV on biblegateway.com.) Suggested Study / Prep 1. Read the passage(s) in several different translations and/or paraphrases (e.g. NRSV and The Message) 2. Read the provided commentary(s) below 3. Visit and explore some of the additional resources links (and/or explore your own commentaries, resources, etc) 4. Reflect on the provided questions 5. Generate your own questions and “wonderings” Commentary on Jeremiah 8:18-9:1 (From Homiletics; “Have a Good Cry”, September 22, 2019) The book of Jeremiah presents its interpreters with a range of challenges stemming primarily from its severely damaged text and the extensive editing which the book has undergone in the course of its transmission history. (The Septuagint version of Jeremiah, for example, made several centuries B.C., is approximately an eighth shorter than the Masoretic Text [MT] of Jeremiah, which is the text used by modern translators. The discovery of fragments of Jeremiah among the Dead Sea Scrolls has led most scholars to conclude that there were at least two Hebrew traditions of the book, one considerably shorter than the other.) These challenges make even the most basic Jeremianic interpretive tasks uncertain. Determining the boundaries of a “reading” from Jeremiah, for example, is by no means obvious. The lectionary’s choice for today’s reading, 8:18– 9:1, is one possibility. Verse 9:1 in English is verse 8:23 in Hebrew (see the text note in NRSV), so the reading consists of the last six verses of the eighth chapter. -
Frankincense, Myrrh, and Balm of Gilead: Ancient Spices of Southern Arabia and Judea
1 Frankincense, Myrrh, and Balm of Gilead: Ancient Spices of Southern Arabia and Judea Shimshon Ben-Yehoshua Emeritus, Department of Postharvest Science Volcani Center Agricultural Research Organization Bet Dagan, 50250 Israel Carole Borowitz Bet Ramat Aviv Tel Aviv, 69027 Israel Lumır Ondrej Hanusˇ Institute of Drug Research School of Pharmacy Faculty of Medicine Hebrew University Ein Kerem, Jerusalem, 91120 Israel ABSTRACT Ancient cultures discovered and utilized the medicinal and therapeutic values of spices and incorporated the burning of incense as part of religious and social ceremonies. Among the most important ancient resinous spices were frankin- cense, derivedCOPYRIGHTED from Boswellia spp., myrrh, derived MATERIAL from Commiphoras spp., both from southern Arabia and the Horn of Africa, and balm of Gilead of Judea, derived from Commiphora gileadensis. The demand for these ancient spices was met by scarce and limited sources of supply. The incense trade and trade routes Horticultural Reviews, Volume 39, First Edition. Edited by Jules Janick. Ó 2012 Wiley-Blackwell. Published 2012 by John Wiley & Sons, Inc. 1 2 S. BEN-YEHOSHUA, C. BOROWITZ, AND L. O. HANUSˇ were developed to carry this precious cargo over long distances through many countries to the important foreign markets of Egypt, Mesopotamia, Persia, Greece, and Rome. The export of the frankincense and myrrh made Arabia extremely wealthy, so much so that Theophrastus, Strabo, and Pliny all referred to it as Felix (fortunate) Arabia. At present, this export hardly exists, and the spice trade has declined to around 1,500 tonnes, coming mainly from Somalia; both Yemen and Saudi Arabia import rather than export these frankincense and myrrh. -
Principal Oils of Ancient Scripture
Page 2. Appendix F There are over 600 references to essential oils and/or the aromatic plants from which they were extracted in the Bible. (See Appendix C for a complete Principal Oils list.) The fourteen principal oils of the Bible are listed of Ancient Scripture below in order of the most frequently mentioned (Myrrh 156x) to (Rose of Sharon 3x), mentioned only three times. FOURTEEN PRINCIPAL OILS OF THE BIBLE In Proverbs 21:20 we read: “There is treasure to be desired and oil in the dwelling of the wise.” 1. MYRRH Question: Why would the possession of oil in one’s Mentioned 18x directly + 138x indirectly = 156x house be a sign of wisdom? At least 33 different Chemistry: Sesquiterpenes-60% essential oils or aromatic oil-producing plants are mentioned in the Bible (12 of them are discussed in 2. FRANKINCENSE this Appendix plus cinnamon and calamus.) Mentioned 22x directly + 59x indirectly = 81x The word “oil” is mentioned 191 times in the Chemistry: Monoterpenes-82%, Sesquiterpenes-8% Bible. While “olive oil” is specifically mentioned only 7 times there are 147 instances where it can be inferred. 3. CALAMUS (CANE) (See Appendix D) Olive oil was not only a food, but was Mentioned 5x directly + 65x indirectly = 70x burned in lamps for light and used as a base for Chemistry: Ketones-40%, Phenols-30% blending other oils for religious or medicinal purposes. “Incense” is mentioned 68 times in the Bible. In 4. CEDARWOOD 54 of these the oils of frankincense, myrrh, galbanum, Mentioned 5x directly + 65x as trees/wood = 70x and onycha are indicated. -
The Tabernacle, Ark and Furnishings Torah Reading: Exodus 25:1-40 - the Tabernacle, Ark and Furnishings Psalm 59 Haftarah: Isaiah 60:17 – 61:3, 9 Haggai 2:8-15 +21-23
Exodus25_Notes 2/18/18, 2:56 PM February 18, 2018 - Ex. 25:1-40 - The Tabernacle, Ark and Furnishings Torah Reading: Exodus 25:1-40 - The Tabernacle, Ark and Furnishings Psalm 59 Haftarah: Isaiah 60:17 – 61:3, 9 Haggai 2:8-15 +21-23 The Tabernacle God walked with Adam and Eve, spoke to Noah and the Patriarchs, and occasionally visited and even ate with them in disguise (Abraham). But only after He had delivered Israel from Egypt, baptized them in the Red Sea and made them a people of His own did He choose to actually dwell among them in the Tabernacle. The description of the Tabernacle, it's furnishings, it's purpose and the ministry of the priests in the Tabernacle, including the offerings and sacrifices, takes up the bulk of the Torah. In just the book of Exodus, it fills chapter 25 through 40 (with a pause to describe Israel's rebellion of the Golden Calf. For comparison, only two chapters in Genesis deal with the creation of the world. Deduction : The Tabernacle is pretty important! The Tabernacle is a type of God's dwelling in Heaven, a type of Jesus Christ as the meeting-place between God and man (it was termed "the Tent of Meeting."), and a type of Christ dwelling within his people, the church. (See Pink, Gleanings in Exodus) The New Covenant and the Heavenly Tabernacle Hebrews 8:1-2 - "Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens; A minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man." Hebrews 8:5 - "Who serve unto the example and shadow of heavenly things, as Moses was admonished of God when he was about to make the tabernacle: for, See, saith he, that thou make all things according to the pattern shewed to thee in the mount." The earthly Tabernacle "was a figure for the time then present" (Hebrews 9:9) "figure" = parabolē - parable, an earthly story with a heavenly meaning.