Peace Treaty Bible Verse
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Lizard Girl and Other Girl Stories
University of Tennessee, Knoxville TRACE: Tennessee Research and Creative Exchange Doctoral Dissertations Graduate School 8-2011 Lizard Girl and Other Girl Stories Melinda Beth Keefauver [email protected] Follow this and additional works at: https://trace.tennessee.edu/utk_graddiss Part of the English Language and Literature Commons, and the Feminist, Gender, and Sexuality Studies Commons Recommended Citation Keefauver, Melinda Beth, "Lizard Girl and Other Girl Stories. " PhD diss., University of Tennessee, 2011. https://trace.tennessee.edu/utk_graddiss/1157 This Dissertation is brought to you for free and open access by the Graduate School at TRACE: Tennessee Research and Creative Exchange. It has been accepted for inclusion in Doctoral Dissertations by an authorized administrator of TRACE: Tennessee Research and Creative Exchange. For more information, please contact [email protected]. To the Graduate Council: I am submitting herewith a dissertation written by Melinda Beth Keefauver entitled "Lizard Girl and Other Girl Stories." I have examined the final electronic copy of this dissertation for form and content and recommend that it be accepted in partial fulfillment of the equirr ements for the degree of Doctor of Philosophy, with a major in English. Michael Knight, Major Professor We have read this dissertation and recommend its acceptance: Allen Wier, Margaret L. Dean, John Nolt Accepted for the Council: Carolyn R. Hodges Vice Provost and Dean of the Graduate School (Original signatures are on file with official studentecor r ds.) Lizard Girl and other girl stories A Dissertation Presented for the Doctor of Philosophy Degree The University of Tennessee, Knoxville Melinda Beth Keefauver August 2011 Copyright © 2011 by M. -
Representations of Education in HBO's the Wire, Season 4
Teacher EducationJames Quarterly, Trier Spring 2010 Representations of Education in HBO’s The Wire, Season 4 By James Trier The Wire is a crime drama that aired for five seasons on the Home Box Of- fice (HBO) cable channel from 2002-2008. The entire series is set in Baltimore, Maryland, and as Kinder (2008) points out, “Each season The Wire shifts focus to a different segment of society: the drug wars, the docks, city politics, education, and the media” (p. 52). The series explores, in Lanahan’s (2008) words, an increasingly brutal and coarse society through the prism of Baltimore, whose postindustrial capitalism has decimated the working-class wage and sharply divided the haves and have-nots. The city’s bloated bureaucracies sustain the inequality. The absence of a decent public-school education or meaningful political reform leaves an unskilled underclass trapped between a rampant illegal drug economy and a vicious “war on drugs.” (p. 24) My main purpose in this article is to introduce season four of The Wire—the “education” season—to readers who have either never seen any of the series, or who have seen some of it but James Trier is an not season four. Specifically, I will attempt to show associate professor in the that season four holds great pedagogical potential for School of Education at academics in education.1 First, though, I will present the University of North examples of the critical acclaim that The Wire received Carolina at Chapel throughout its run, and I will introduce the backgrounds Hill, Chapel Hill, North of the creators and main writers of the series, David Carolina. -
Wisdom, Israel and Other Nations Perspectives from the Hebrew Bible, Deuterocanonical Literature, and the Dead Sea Scrolls
Wisdom, Israel and Other Nations Perspectives from the Hebrew Bible, Deuterocanonical Literature, and the Dead Sea Scrolls Marko Marttila (University of Helsinki) and Mika S. Pajunen (University of Helsinki)1 “Wisdom” is a central concept in the Hebrew Bible and Early Jewish literature. An analysis of a selection of texts from the Second Temple period reveals that the way wisdom and its possession were understood changed gradually in a more exclusive direction. Deuteronomy 4 speaks of Israel as a wise people, whose wisdom is based on the diligent observance of the Torah. Prov- erbs 8 introduces personified Lady Wisdom that is at first a rather universal figure, but in later sources becomes more firmly a property of Israel.Ben Sira (Sir. 24) stressed the primacy of Israel by combining wisdom with the Torah, but he still attempted to do justice to other nations’ con- tacts with wisdom as well. One step further was taken by Baruch, as only Israel is depicted as the recipient of wisdom (Bar. 3–4). This more particularistic understanding of wisdom was also employed by the sages who wrote the compositions 4Q185 and 4Q525. Both of them emphasize the hereditary nature of wisdom, and 4Q525 even explicitly denies foreigners’ share of wisdom. The author of Psalm 154 goes furthest along this line of development by claiming wisdom to be a sole possession of the righteous among the Israelites. The question about possessing wisdom has moved from the level of nations to a matter of debate between different groups within Judaism. 1. Introduction Israel as the Chosen People is one of the central theological themes in the Hebrew Bible.2 Israel’s specific relationship with God gains its impressive for- mulation in the so-called Bundesformel: “I will be your God, and you shall be my people” (e. -
From the Garden of Eden to the New Creation in Christ : a Theological Investigation Into the Significance and Function of the Ol
The University of Notre Dame Australia ResearchOnline@ND Theses 2017 From the Garden of Eden to the new creation in Christ : A theological investigation into the significance and function of the Old estamentT imagery of Eden within the New Testament James Cregan The University of Notre Dame Australia Follow this and additional works at: https://researchonline.nd.edu.au/theses Part of the Religion Commons COMMONWEALTH OF AUSTRALIA Copyright Regulations 1969 WARNING The material in this communication may be subject to copyright under the Act. Any further copying or communication of this material by you may be the subject of copyright protection under the Act. Do not remove this notice. Publication Details Cregan, J. (2017). From the Garden of Eden to the new creation in Christ : A theological investigation into the significance and function of the Old Testament imagery of Eden within the New Testament (Doctor of Philosophy (College of Philosophy and Theology)). University of Notre Dame Australia. https://researchonline.nd.edu.au/theses/181 This dissertation/thesis is brought to you by ResearchOnline@ND. It has been accepted for inclusion in Theses by an authorized administrator of ResearchOnline@ND. For more information, please contact [email protected]. FROM THE GARDEN OF EDEN TO THE NEW CREATION IN CHRIST: A THEOLOGICAL INVESTIGATION INTO THE SIGNIFICANCE AND FUNCTION OF OLD TESTAMENT IMAGERY OF EDEN WITHIN THE NEW TESTAMENT. James M. Cregan A thesis submitted for the degree of Doctor of Philosophy at the University of Notre Dame, Australia. School of Philosophy and Theology, Fremantle. November 2017 “It is thus that the bridge of eternity does its spanning for us: from the starry heaven of the promise which arches over that moment of revelation whence sprang the river of our eternal life, into the limitless sands of the promise washed by the sea into which that river empties, the sea out of which will rise the Star of Redemption when once the earth froths over, like its flood tides, with the knowledge of the Lord. -
A Theological Reading of the Gideon-Abimelech Narrative
YAHWEH vERsus BAALISM A THEOLOGICAL READING OF THE GIDEON-ABIMELECH NARRATIVE WOLFGANG BLUEDORN A thesis submitted to Cheltenham and Gloucester College of Higher Education in accordance with the requirements of the degree of Doctor of Philosophy in the Faculty of Arts & Humanities April 1999 ABSTRACT This study attemptsto describethe contribution of the Abimelech narrative for the theologyof Judges.It is claimedthat the Gideonnarrative and the Abimelechnarrative need to be viewed as one narrative that focuseson the demonstrationof YHWH'S superiority over Baalism, and that the deliverance from the Midianites in the Gideon narrative, Abimelech's kingship, and the theme of retribution in the Abimelech narrative serve as the tangible matter by which the abstracttheological theme becomesnarratable. The introduction to the Gideon narrative, which focuses on Israel's idolatry in a previously unparalleled way in Judges,anticipates a theological narrative to demonstrate that YHWH is god. YHwH's prophet defines the general theological background and theme for the narrative by accusing Israel of having abandonedYHwH despite his deeds in their history and having worshipped foreign gods instead. YHWH calls Gideon to demolish the idolatrous objects of Baalism in response, so that Baalism becomes an example of any idolatrous cult. Joash as the representativeof Baalism specifies the defined theme by proposing that whichever god demonstrateshis divine power shall be recognised as god. The following episodesof the battle against the Midianites contrast Gideon's inadequateresources with his selfish attempt to be honoured for the victory, assignthe victory to YHWH,who remains in control and who thus demonstrateshis divine power, and show that Baal is not presentin the narrative. -
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. -
Book of Judges Is the Seventh Book of the Bible and Takes Place Between the Late 14Th to the Week Twelve Reading Plan Early 11Th Century B.C.E
Week 12: A FeW Good Men….and Women The Book of Judges is the seventh book of the Bible and takes place between the late 14th to the Week TWelve Reading Plan early 11th century B.C.E. Following the conquest of 2:6-3:31 Time of the Judges Begins Canaan by Joshua until the formation of the first 2:6-3:31 Kingdom of Israel (ca. 1150-1025 B.C.E.), the 4:1-244:1-24 Girl Power 6:1-7:256:1-7:25 How Can I be Sure? Israelite Tribes formed a loose confederation. No central government existed, “In those days there 11:2-12:711:2-12:7 Jephthah Victory & Sorrow was no king in Israel; everyone did what was Ruth 1-2Ruth 1-2 Loyalty of Two Women Ruth 3-4Ruth 3-4 Love Stories right in his own eyes” (17:6; 21:25). In this time of anarchy, God appointed a series of leaders – or 16:1-316:1-31 Ladies’ Man judges – to bring salvation to His disobedient children. In The Book of Judges we see Israel go through a repeated cycle: (1) SIN – the people sin against God; (2) SERVITUDE – God allows oppressors to overcome His people; (3) SORROW – the people repent of their rebellion; (4) SALVATION – God sends a judge to deliver them. The book of Judges records twelve (thirteen if Abimelech is counted) such judges. Eli and Samuel, recorded in 1 Samuel, complete the list of judges. Book of Judges Focus Deterioraon Deliverance Depravity Judges Abimelech of Naonal Samson the Gideon, the Degradaon The Example Gideon’s Son Hesitant Hero and Six Judges Cycle of Judges Introduc-on to First Five Judges 1 2 3 5 6 8 9 12 13 Carnal Champion 16 17 21 Topics Disobedience Sin, Servitude -
Genesis Part I Page I
Genesis Part I Page i The Book of Genesis Part I – Table of Contents (tentative) Session Topic Text Page 1 Why Genesis? Genesis 1:1 2 . The Metanarrative – the Big Story . What is the Book of Genesis? 2 Answers in Genesis Genesis 1:1 16 Asking the Wrong Questions Time & Eternity 3 Formless and Void Genesis 1:2 26 . The Problem of Verse 2 . Of Angels and Satan 4 Let There Be Light! Genesis 1:3 41 . The Spirit of God . The Word of God 5 Order from Chaos Genesis 1:4-10 52 The Meaning of ‘Day’ Literary Form 6 Setting the Stage Genesis 1:11-25 65 “Terraforming” Causation & Mediation 7 The Imago Dei – The Centerpiece of Creation Genesis 1:26-27 78 8 The Imago Dei – The True Image of God Genesis 1:26-27 89 Man as the Image of Christ Regeneration & Sanctification 9 The Creation Mandate Genesis 1:28 100 Dispensation or Dominion? Sphere Sovereignty 10 Remember the Sabbath Genesis 2:1-3 115 Chapter Divisions The Significance of the Sabbath 11 Eden: The Garden of the Lord Genesis 2:4-17 126 A Second Creation Account? The Garden in Redemptive History 12 Eden – The Cradle of Civilization Genesis 2:10-14 140 A River Runs Through It The Ancient World 13 A Biblical Anthropology Genesis 2:7 154 The Formation of Man The Soul and its Propagation Genesis Part I Page ii 14 The Propagation of the Soul Genesis 2:18-24 168 The Formation of Woman Genesis 5:1-3 In the Image of Adam 15 Posse Peccare – How Could Adam Have Sinned? Genesis 2:15-17 182 A Perfect Man in a Perfect Place Dangerous Knowledge Genesis Part I Page 2 Week 1: Why Genesis? Text Reading: Genesis 1:1 “In beginning, God created…” The title of this first lesson, “Why Genesis?” will lead most readers to the fuller thought of “Why study the Book of Genesis?” as in, “Why did the instructor choose Genesis as his next biblical study?” But that is not the import of the question. -
Genesis 20-21 I. Abraham's Lapse of Faith A. His Half-Truth Concerning
Genesis 20-21 I. Abraham’s lapse of faith A. His half-truth concerning Sarah 1. It had happened in Egypt, Gen 12. 2. In Gen 20 it happened to Abimelech, king of Gerar. a. Abraham likely wanted to get away from ruin of Sodom, esp. since he didn’t know Lot’s fate. b. He assumed that all men in the area were like those of Sodom. (1) Apparent in statement of 20:11. (2) Assumed knowledge is often incorrect. c. Gerar was Philistine area but relations with covenant people were peaceful at the time. 3. It reflected doubt on God’s ability to protect him. a. It showed a poor attitude toward Sarah. b. If God had promised an heir, could He not protect Abraham and Sarah until heir was born? c. Promise that God would be with His people was stated often in OT; repeated for us in Heb 13:5. 4. If intent is to deceive, even a half-truth is a lie. B. God’s kindness to Abimelech 1. The warning 2. God’s restraining hand a. God had kept Abimelech from touching Sarah. (1) Sarah was 90 and pregnant; probably not overly attractive. (2) Abimelech’s motive perhaps was to form an alliance (Adam Clarke). (3) Such alliances were common in Renaissance Europe. b. Mercy was extended outside of the covenant people. (1) Melchizedek was priest of God Most High although not of covenant line. (2) God recognized that Abimelech was honorable man. (3) Abimelech’s question mirrored Abraham’s question over slaying righteous with wicked in Sodom. -
Judges 9:1-22 the Rise of Abimelech Gideon's
Judges9_1_21_Notes 2/27/21, 2:29 PM Judges 9:1-22 The Rise of Abimelech Gideon's final error of idolatry - as well as the family strife so often associated with having many wives - will lead to retribution on his house through Abimelech, his son by his concubine. The assumption is that Abimelech's mother was a Canaanite concubine, and presumably a Baal worshipper. Abimelech had a foot in both worlds. So this story is also a warning against intermarriage with the Canaanites - Deuteronomy 7:3. The city of Shechem looms large in Israelite history. In Genesis 12:6–8, Abraham reached the oak or "great tree of Moreh" at Shechem and offered sacrifice nearby. He "built an altar to the Lord who had appeared to him… and had given that land to his descendants" at Shechem. The Bible states that on this occasion, God confirmed the covenant he had first made with Abraham in Harran, regarding the possession of the land of Canaan. In Jewish tradition, "Shechem" was understood in terms of the Hebrew word shékém – "shoulder, saddle" - corresponding to the mountainous configuration of the place. Shechem also was the scene of an incident that caused strife between the sons of Jacob. Simeon and Levi avenged their sister Dinah's rape by "Shechem the son of Hamor the Hivite, the prince of the land." (Genesis 34) According to Joshua 21:20–21 it was located in the tribal territorial allotment of the tribe of Ephraim (Joshua 21:20–21). It was designated a Levite city and given to the Kohathites. -
Karaoke Mietsystem Songlist
Karaoke Mietsystem Songlist Ein Karaokesystem der Firma Showtronic Solutions AG in Zusammenarbeit mit Karafun. Karaoke-Katalog Update vom: 13/10/2020 Singen Sie online auf www.karafun.de Gesamter Katalog TOP 50 Shallow - A Star is Born Take Me Home, Country Roads - John Denver Skandal im Sperrbezirk - Spider Murphy Gang Griechischer Wein - Udo Jürgens Verdammt, Ich Lieb' Dich - Matthias Reim Dancing Queen - ABBA Dance Monkey - Tones and I Breaking Free - High School Musical In The Ghetto - Elvis Presley Angels - Robbie Williams Hulapalu - Andreas Gabalier Someone Like You - Adele 99 Luftballons - Nena Tage wie diese - Die Toten Hosen Ring of Fire - Johnny Cash Lemon Tree - Fool's Garden Ohne Dich (schlaf' ich heut' nacht nicht ein) - You Are the Reason - Calum Scott Perfect - Ed Sheeran Münchener Freiheit Stand by Me - Ben E. King Im Wagen Vor Mir - Henry Valentino And Uschi Let It Go - Idina Menzel Can You Feel The Love Tonight - The Lion King Atemlos durch die Nacht - Helene Fischer Roller - Apache 207 Someone You Loved - Lewis Capaldi I Want It That Way - Backstreet Boys Über Sieben Brücken Musst Du Gehn - Peter Maffay Summer Of '69 - Bryan Adams Cordula grün - Die Draufgänger Tequila - The Champs ...Baby One More Time - Britney Spears All of Me - John Legend Barbie Girl - Aqua Chasing Cars - Snow Patrol My Way - Frank Sinatra Hallelujah - Alexandra Burke Aber Bitte Mit Sahne - Udo Jürgens Bohemian Rhapsody - Queen Wannabe - Spice Girls Schrei nach Liebe - Die Ärzte Can't Help Falling In Love - Elvis Presley Country Roads - Hermes House Band Westerland - Die Ärzte Warum hast du nicht nein gesagt - Roland Kaiser Ich war noch niemals in New York - Ich War Noch Marmor, Stein Und Eisen Bricht - Drafi Deutscher Zombie - The Cranberries Niemals In New York Ich wollte nie erwachsen sein (Nessajas Lied) - Don't Stop Believing - Journey EXPLICIT Kann Texte enthalten, die nicht für Kinder und Jugendliche geeignet sind. -
Make a Ṣohar for the Ark: Illuminating an Unusual Biblical Word Z
Make a Ṣohar for the Ark: Illuminating an Unusual Biblical Word Z. Edinger Genesis 6:16 צֹהַר תַעֲשֶׂה לַתֵּבָה וְאֶׂל-אַמָה תְכַלֶׂנָה מִלְמַעְלָה, ּופֶׂתַח הַתֵּבָה בְצִדָּה תָשִים ,תַחְתִיִם שְנִיִם ּושְלִשִים תַעֲשֶׂהָ. Make a “Ṣohar” for the ark and finish it within a cubit from above. Put the door to the ark in its side; make it with second and third decks below. The word Ṣohar (tzohar) is a Hapax Legomonon—appearing just once in the entire bible. Its meaning is unclear and several different explanations have been proposed over time. The ancient Targumim translate the word variously. The Septuagint has the word “ἐπισυνάγων” meaning to gather together. This is difficult to understand in context, but could indicate a textual a ”נֵּהֹור“ Targum Onkelos translates it as 1.צהר heap up, bind) instead of) צבר variant utilizing the word “light.” While Targum Jonathan renders it a “sparkling gem.” The midrash in Bereshit Rabbah offers two explanations: (1) Ṣohar means window. (2) Ṣohar is a luminous gemstone.2 The Vulgate, follows the first opinion of the Midrash, translating Ṣohar as Fenestram (window.) In the Talmud, however, Rabbi Yohanan follows the second opinion of the midrash, preferring the meaning of precious stones.3 In both cases the explanation is related to lighting the interior decks of the Ark, and is usually tsahoraim) which means mid-day, when the sun is at) צהרים understood as being related to the word its highest point. Window became the most common translation of Ṣohar, perhaps this is because we read later in our Noah opened the window of the ark which he had made.