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Sweet Fruits of Innovation How Are Inventive Alumni Improving Our Lives?
58559_Cover_u2.qxd 3/31/09 4:34 PM Page 3 spring 2009 WHEATON Sweet Fruits of Innovation How are inventive alumni improving our lives? Inside: Student DNA Research • Senior Art Show • The Promise Report 58559_ ifc-13_u1.qxd 3/31/09 4:30 PM Page c2 Wheaton College exists to help build the church and improve society worldwide by promoting the development of whole and effective Christians through excellence in programs of Christian higher education. This mission expresses our commitment to do all things “For Christ and His Kingdom.” VOLUME 12 ISSUE 2 8 SPRING 2009 ALUMNI NEWS DEPARTMENTS 32 A Word with Alumni 2 Letters From the President of the Alumni Association 4 News 33 Wheaton Alumni Association News 10 Sports Association news and events 27 The Promise Report 38 Alumni Class News An update on The Promise of Wheaton campaign 58 Authors Books by Wheaton’s faculty; thoughts from published Cover photo: Dr. David Bedford ’73 rates apples in the apple alumnus Dr. Douglas Sweeney ’87 breeding orchard at the University of Minnesota, where he is a research scientist. His Honeycrisp apple won accolades for 60 Readings its flavor and texture. A 1935 alumnus writes about the Great Depression Photo by Dave Hansen, University of Minnesota 62 Faculty Voice Dr. Jennifer Powell McNutt on providence and history Inside photos: Michael Hudson ’89, pages 7, 10-11, 50, 57, 62, 64, 66; Ellen Rising Morris, page 3; 63 Student Profile Les Barker and Craig Taylor, pages 4, 30-31. A student sings with a world-class opera 64 Wheaton in the World Dr. -
Anthropoid Coffins ⁄Eran Arie
Canaanites employed at both sites seem to have been inspired 11 lids in the Israel Museum Collection (most originally in the by the cultic activities there. Canaanite tombs of this period Dayan Collection and presumably from Deir el-Balah) have include a large number of Egyptian scarabs bearing images and been published (fig. 20). A coffin in the collection of the Hecht names of gods, but there is no evidence for the actual worship Museum, Haifa, and lids in the Bible Lands Museum, Jerusalem, of these gods by Canaanites, nor is there clear evidence for the all probably originating in Deir el-Balah, are still unpublished. existence in Canaan of temples dedicated to Egyptian gods. In addition, an anthropoid coffin made from chalk was found in Rather, the evidence suggests that, as in the Hyksos Period (but the course of salvage excavations at the site (Tomb 111), the only on an even larger scale), the Canaanites incorporated Egyptian stone anthropoid coffin to have come to light in the country thus prestige symbols into their cultural sphere but did not adopt far. Unfortunately, robbers had already destroyed its lid where Egyptian religious beliefs. the face had been in order to reach the treasures inside (and the coffin itself was robbed at a subsequent date). Finally, in the References: Egyptian fortress excavated at Deir el-Balah, northeast of the Albright 1941; Cornelius 1994; Cornelius 2004; Dothan 1979; Dothan cemetery, twenty additional fragments of coffins were found. 2008; Oren 1973; Tazawa 2009. Tests performed on the coffins from Deir el-Balah revealed that some had been discovered near the kilns in which they had been produced. -
Katy Mcilvaine – “An Exhortation To
REFORMED THEOLOGICAL SEMINARY CHARLOTTE AN EXHORTATION TO φιλαδελφία WHILE SOJOURNING AS EXILES IN THE WORLD: AN EXEGESIS OF 1 PETER 1:22-25 PRESENTED TO DR. MIKE KRUGER IN PARTIAL FULFILLMENT OF NT-522 HEBREWS TO REVELATION BY KATY MCILVAINE 17 MAY 2018 Translation: 1 Peter 1:22-25 22 -- Your souls1 having been purified2 by obedience3 to the truth,4 in sincere5 brotherly love6 from the heart7 love8 one another earnestly,9 23 -- Having been born again10 not of perishable11 seed12 but of imperishable, 1 LSJ, 798, defines ψυχή as “breath, as the sign of life,” signifying a living thing. It is “life, spirit,” or “the soul of a man,” even as “the seat of the will, desires, and passions.” See also Karl-Wolfgang Tröger, “ψυχή,” TDNT 9:608- twice ,לֵב in the LXX; it is also used 25 times for נֶפֶׁש Tröger observes that ψυχή is commonly used to translate .660 Ps 63[64]:2). In the NT it connotes both natural, physical life and) ח ִּיים Gen 41:8; Exod 35:21) and once for) רּוחַ for “true life in distinction from purely physical life… the God-given existence which survives death,” i.e., the eternal soul of a human being. 2 BAGD, 11. ἡγνικότες is the perfect participial form of ἁγνίζω, “to purify” (largely used within a cultic setting); here, used figuratively of “souls” (cf. Jas 4:8; 1 John 3:3). Cleon L. Rogers, Jr., and Cleon L. Rogers III, The New Linguistic and Exegetical Key to the Greek New Testament (Grand Rapids: Zondervan, 1998), 570, note that the perfect form here emphasizes the completed state or condition of τὰς ψυχὰς ὑμῶν. -
Henri Blocher Vaux-Sur-Seine, France
Euro)Th (2002) 11:1,5-14 0960-2720 Glorious Zion, our Mother: Readings in Isaiah (Conspectus, or Abridged) * * * * Henri Blocher Vaux-sur-Seine, France • SUMMARY offered (Is 54), as prophesied in Isaiah 53; the perma nence of grace; a definition of 'joy'. The present people The author gives a series of readings from four parts of of God should take note of the fulfilment of prophecy Isaiah (49:14-23; 54; 65; 66) based on sermons given already among them and not despair. Zion may feel at the FEET conference, Altenkirchen, August 2000. abandoned and barren yet in her believers find comfort. There is an unashamed use of the New Testament to Through detailed exegesis certain promises are shown clarify the theological meaning of the Zion tradition as to be addressed to Gentiles rather than to diasporic found in these prophetic texts. Issues arising include: Jews as some recent scholarship would argue. the church and the state; the benefits of the salvation * * * * * * * * • ZUSAMMENFASSUNG Errettung Ues 54), wie sie in jes. 53 prophezeit sind; die Permanenz der Gnade; eine Definition von IFreudel. Der Autor bietet Auslegungen zu vier Teilen des Das gegenwartige Gottesvolk soli die sich bereits unter jesajabuches (49, 14-23; 54; 65; 66), die auf Predigten ihnen vollziehende Erfullung von Prophetie registrieren basieren, die im August 2000 auf der FEET-Konferenz und nicht verzweifeln. Zion mag sich verlassen und in Altenkirchen gehalten wurden. Das Neue Testament unfruchtbar flihlen, aber Glaubende finden in ihr Trost. wird ungeniert zur Erhellung der theologischen Durch detaillierte Exegese wird gezeigt, dass einige Bedeutung der Zionstradition, wie sie in den Texten Verhei&ungen an Heiden gerichtet sind und nicht an begegnet, herangezogen. -
Marten Stol WOMEN in the ANCIENT NEAR EAST
Marten Stol WOMEN IN THE ANCIENT NEAR EAST Marten Stol Women in the Ancient Near East Marten Stol Women in the Ancient Near East Translated by Helen and Mervyn Richardson ISBN 978-1-61451-323-0 e-ISBN (PDF) 978-1-61451-263-9 e-ISBN (EPUB) 978-1-5015-0021-3 This work is licensed under the Creative Commons Attribution-NonCommercial- NoDerivs 3.0 License. For details go to http://creativecommons.org/licenses/ by-nc-nd/3.0/ Library of Congress Cataloging-in-Publication Data A CIP catalog record for this book has been applied for at the Library of Congress. Bibliographic information published by the Deutsche Nationalbibliothek The Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbibliografie; detailed bibliographic data are available on the Internet at http://dnb.dnb.de. Original edition: Vrouwen van Babylon. Prinsessen, priesteressen, prostituees in de bakermat van de cultuur. Uitgeverij Kok, Utrecht (2012). Translated by Helen and Mervyn Richardson © 2016 Walter de Gruyter Inc., Boston/Berlin Cover Image: Marten Stol Typesetting: Dörlemann Satz GmbH & Co. KG, Lemförde Printing and binding: cpi books GmbH, Leck ♾ Printed on acid-free paper Printed in Germany www.degruyter.com Table of Contents Introduction 1 Map 5 1 Her outward appearance 7 1.1 Phases of life 7 1.2 The girl 10 1.3 The virgin 13 1.4 Women’s clothing 17 1.5 Cosmetics and beauty 47 1.6 The language of women 56 1.7 Women’s names 58 2 Marriage 60 2.1 Preparations 62 2.2 Age for marrying 66 2.3 Regulations 67 2.4 The betrothal 72 2.5 The wedding 93 2.6 -
Elam and Babylonia: the Evidence of the Calendars*
BASELLO E LAM AND BABYLONIA : THE EVIDENCE OF THE CALENDARS GIAN PIETRO BASELLO Napoli Elam and Babylonia: the Evidence of the Calendars * Pochi sanno estimare al giusto l’immenso benefizio, che ogni momento godiamo, dell’aria respirabile, e dell’acqua, non meno necessaria alla vita; così pure pochi si fanno un’idea adeguata delle agevolezze e dei vantaggi che all’odierno vivere procura il computo uniforme e la divisione regolare dei tempi. Giovanni V. Schiaparelli, 1892 1 Babylonians and Elamites in Venice very historical research starts from Dome 2 just above your head. Would you a certain point in the present in be surprised at the sight of two polished Eorder to reach a far-away past. But figures representing the residents of a journey has some intermediate stages. Mesopotamia among other ancient peo- In order to go eastward, which place is ples? better to start than Venice, the ancient In order to understand this symbolic Seafaring Republic? If you went to Ven- representation, we must go back to the ice, you would surely take a look at San end of the 1st century AD, perhaps in Marco. After entering the church, you Rome, when the evangelist described this would probably raise your eyes, struck by scene in the Acts of the Apostles and the golden light floating all around: you compiled a list of the attending peoples. 3 would see the Holy Spirit descending If you had an edition of Paulus Alexan- upon peoples through the preaching drinus’ Sã ! Ğ'ã'Ğ'·R ğ apostles. You would be looking at the (an “Introduction to Astrology” dated at 12th century mosaic of the Pentecost 378 AD) 4 within your reach, you should * I would like to thank Prof. -
Jobes, Karen H., and Moises Silva. Invitation to the Septuagint. Grand Rapids: Baker Academic, 2000
Jobes, Karen H., and Moises Silva. Invitation to the Septuagint. Grand Rapids: Baker Academic, 2000. 351 pp. $32.00. The transmission, translation, and preservation of the Scriptures have been the object of much study over the centuries, particularly in the last century. The discovery of the Dead Sea Scrolls and other written texts discovered in archaeological surveys has brought epigraphy and related fields into mainstream scholarship. One of the more significant benefits for biblical studies has been how these findings have also renewed interest in the Septuagint. However, scholarly interest in the Septuagint has quite often moved beyond introductory concerns, leaving many interested in the topic unable to engage in the debate because of an inability to learn the necessary foundational issues related to Septuagint scholarship. In response to this problem, Karen Jobes, Professor of New Testament Greek and Exegesis at Wheaton College, and Moises Silva, former professor at Westmont College, Westminster Theological Seminary, and Gordon- Conwell Theological Seminary, have co-authored Invitation to the Septuagint in order to provide “a relatively brief and inviting introduction for the student who has no prior knowledge of the Septuagint” (9). Summary Jobes and Silva divide this work into three principle parts. Part One is designed to introduce the reader to basic facts and concepts necessary to engage Septuagint studies (27). Part Two then assumes at least the beginner’s knowledge of part one and aims to move the reader to an “intermediate level of proficiency in the use of the Greek Bible” (10). Part Three then moves on to review the current state of Septuagint scholarship, with the hope that some students may find further study worthwhile (10). -
90 Book Reviews
Book Reviews Duke McCall: An Oral History. Duke conservative either. Rather, he is a man father, and there are fabulously inter- McCall with A. Ronald Tonks. Brent- who grew up living in the big house esting insights into the personal life wood and Nashville: Baptist History on the plantation, which was essen- of the presidential family during and Heritage Society and Fields Pub- tially good to him and, therefore, the years at Southern Seminary. For lishing, 2001, 480 pp., $20.00. needs to be protected at whatever cost. example, he records the sign that his Duke McCall is above all else a sons put up close to their property Stoke your fire, put the blanket over denominational pragmatist, and there line, which said, “Trespassers will be your feet, curl up in your recliner, and is no theme in the book that comes shot on sight” (p. 113). He indicates prepare to enjoy — an oral history? through any more clearly. that the Louisville Times got hold of the Surely no oral history would ever Among the many rivetingly inter- story and printed it, causing a degree qualify for “leisure reading.” The esting aspects of the book is his assess- of embarrassment to some, but one exception to that time-honored rule is ment of the 1958 controversy at gets the impression that McCall this scintillating oral history by Duke Southern Seminary. In the end, the viewed the incident as humorous and McCall, an almost legendary figure in trustees of Southern Seminary become in a sense admired the creativity of Southern Baptist life for the past five the “guys in the black hats” who his boys, knowing as he did that dur- decades. -
The Camel in Sumerian, the Bactrian Camel in Genesis?
Bible Lands e-Review 2014/S3 ‘Sweeter Than Camel’s Milk’: The Camel in Sumerian, The Bactrian Camel in Genesis? Wayne Horowitz, The Hebrew University of Jerusalem and The Bible Lands Museum Jerusalem Introduction Much discussion in scholarly literature, and more recently of a popular nature on the internet, has focused on the issue of camel ownership by members of the Patriarchal family in the Book of Genesis. The context of this discussion is the chronological dating of the Genesis narrative where a number of passages depict the Patriarchs and Matriarchs of Israel as camel owners and riders. For example, Genesis 24:64 places Rebecca on camel back when she first catches sight of her husband to be Isaac, while in the next generation in Genesis 31:34, Rachel sits on a camel on her own journey to Canaan with her husband Jacob. The chronological implications of such passages for the dating of the Patriarchal Narratives are obvious. Such passages assure that the Patriarch Narratives in their current form cannot be earlier than the date of full camel domestication in the Ancient Near East, when camels came to be used as a means of transport. Consensus continues to place this date no earlier than the late second millennium BCE, the end of the Late Bronze Age, making this a terminus post quem for the Patriarchal Narratives themselves. However, there is some sporadic archaeological and art historical evidence which would allow for a Middle Bronze Age date for domestication of the camel, and so an earlier date for the historical background of the stories of the Patriarchs and Matriarchs of Israel.1 The short discussion below will suggest an alternative way of looking at this problem, based on textual evidence to be found in Sumerian. -
City and the Festival Cult Practices and Architectural Production in The
AE0120 AND HA0120 C I T Y A N D T H E F E S T I V A L CULT PRACTICES AND ARCHITECTURAL PRODUCTION IN THE ANCIENT NEAR EAST Joukowsky Institute of Archaeology and the Ancient World Brown University Spring 2007 SYLLABUS A course with Ömür Harmansah (Visiting Assist. Prof. of Near Eastern Art and Archaeology) Meets on Mondays, Wednesdays and Fridays 11:00-11:50 am (the so-called D-hour) Ömür's Office: Joukowsky Instutute (70 Waterman St.) Room 202 E-mail: [email protected] Office tel: 401-863-6411 Office Hours: Tuesday 10-12 am. (By appointment) C O U R S E D E S C R I P T I O N Cities are layered topographies of cultural histories, enchanted places of our social lives, messy landscapes of our everyday performances. Ancient cities were no less complex spaces in their liveliness. What did ancient cities look like and how were they shaped, in architectural form and in the imagination of its citizens? How do social events, festivals, cult practices, public spectacles shape the layout of a city? In the light of contemporary theories of urban space drawn from geography, architecture, cultural studies and anthropology, we will explore what makes a city a city in the first place, and attempt to make sense of the patchy and fragmentary archaeological evidence from the ancient Near East in understanding, reconstructing cities. The course will pay particular attention to issues of social dramas, spectacles and performances in the urban sphere, of urbanization, formation of urban space, and architectural projects in relation to cult practices and commemorative ceremonies in the Ancient Near East. -
Nimrod and Esau As Parallel Figures
215 In Search of Nimrod: Nimrod and Esau as Parallel Figures By: GEULA TWERSKY Introduction This study seeks to arrive at an understanding of the enigmatic character Nimrod, the mythical Assyrian conqueror and builder who plays a prom- inent role in the Genesis accounts of the development of evil after the flood. The methodology for arriving at such an understanding lies in an analysis of the parallel relationship between Nimrod and Esau, and by association, Assyria and Edom, the nation-states that they represent. The research presented here leads to an understanding of Esau/Edom as the literary successor of Nimrod and the Assyrian monarchy that he founded. Nimrod Most academic discussions concerning Nimrod focus on the improbable task of identifying him with an extra-biblical, known historical figure.1 S. 1 Cf. for example, Y. Levin, “Nimrod the Mighty, King of Kish, King of Sumer and Akkad,” VT 52.3 (2002): 350–64; Cf. also Nahum Sarna, Genesis, The JPS Torah Commentary, (ed. N. Sarna; Jerusalem: Jewish Publication Society, 1989), 73, who attempts to identify Nimrod with Naram-Sin; some have argued that Nimrod has his roots in a Mesopotamian deity. This was first suggested by J. Grivel, “Nemrod et les écritures cunéiformes,” Transactions of the Society of Biblical Archaeology 3 (1874), p. 136–144, and revived by E. Lipinski, “Nimrod et Assur,” Revue Biblique 73.1 (1966), p. 77–93, who related Nimrod to Marduk in the Bab- ylonian creation myth Enuma elis, “when on high.” Van der Toorn and P. W. van der Horst, Harvard Theological Review 83.1 (1990), p. -
“Ur of the Chaldeans” (Gen 11:28-31): a Model for Dealing with Difficult Texts
TMSJ 20/1 (Spring 2009) 7-18 “UR OF THE CHALDEANS” (GEN 11:28-31): A MODEL FOR DEALING WITH DIFFICULT TEXTS William D. Barrick, Th.D. Professor of Old Testament Scholars are still puzzled over the appearance of “Ur of the Chaldeans” in Gen 11:28 and 31. Proposed solutions to the problem have either called it an anachronism or an example of post-Mosaic textual updating, or else they hold that Moses wrote the text just as it stands because he knew about the Chaldeans in his day. This article offers linguistic, genealogical, and historical evidence in supporting the last of these options. Linguistically, “Chaldeans” could be a later spelling of the term KaÑdîm in Gen 11:28, 31, according to this option. This solution is consistent with Moses’ knowing the Aramean origins of Abraham and his family as reflected in Gen 10:22; 31:47; and Deut 26:5, but such origins have been issues that have been open to debate. Genealogically, certain connections raise the possibility that the Chaldeans were relatives of Abraham. Historically, the problem is that extrabiblical references to the Chaldeans do not occur until the times of Ashurnasirpal II or III (883-859 B.C.). Yet such is a problem only if one subjugates the early biblical (i.e., Mosaic) references to later secular texts. Secular sources need not have greater authority than the Bible. Extrabiblical evidence itself has some hints that the Chaldeans’ rise to power may have preceded the time of Moses. Though it is impossible at this point to resolve the problem fully, the option supported by linguistic, genealogical, and historical evidence best accords with one’s adherence to the doctrine of biblical inerrancy.