Tree of the knowledge of good and evil In Genesis[edit] Motif[edit] Composition[edit] In the phrase, tree of knowledge of good and evil, the tree imparts knowledge of tov wa-ra, "good and bad". Religious views[edit] Judaism[edit] In Jewish tradition, the Tree of Knowledge and the eating of its fruit represents the beginning of the mixture of good and evil together. In Kabbalah, the sin of the Tree of Knowledge (called Cheit Eitz HaDa'at) brought about the great task of beirurim, sifting through the mixture of good and evil in the world to extract and liberate the sparks of holiness trapped therein.[8] Since evil has no independent existence, it depends on holiness to draw down the Divine life-force, on whose "leftovers" it then feeds and derives existence.[9] Once evil is separated from holiness through beirurim, its source of life is cut off, causing the evil to disappear. Christianity[edit] Islam[edit] God in Quran (Al-A'raf 27) states: "[O] Children of Adam! Other cultures[edit] Ethnomycology[edit] See also[edit] References[edit]
Menelik I Menelik I (called Bäynä Ləkḥəm in the Kebra Nagast; also named Ebna la-Hakim, Arabic: Ibn Al-Hakim, "Son of the Wise"[1]), first Solomonic Emperor of Ethiopia, is traditionally believed to be the son of King Solomon of ancient Israel and Makeda, ancient Queen of Sheba (in modern Ethiopia). He is alleged to have ruled around 950 BC, according to traditional sources.[2][3] Tradition credits him with bringing the Ark of the Covenant to Ethiopia, following a visit to Jerusalem to meet his father upon reaching adulthood. According to the Kebra Nagast, King Solomon had intended on sending one son of each of his nobles and one son of each temple priest with Menelik upon his return to his mother's kingdom. He is supposed to have had a replica made of the Ark for them to take with them. The medieval incarnation of the alleged Solomonic dynasty did not come into power until 1262 AD, claiming descent from the Kings of Aksum. Popular culture[edit] See also[edit] Menelik II of Ethiopia (1844–1913)
Paradise Lost Epic poem by John Milton Composition[edit] In his introduction to the Penguin published edition of Paradise Lost, the Milton scholar John Leonard notes: "John Milton was nearly sixty when he published Paradise Lost in 1667. The biographer John Aubrey (1626–1697) tells us that the poem was begun in about 1658 and finished in about 1663. Leonard also notes that Milton "did not at first plan to write a biblical epic". Publication[edit] In the 1667 version of Paradise Lost, the poem was divided into ten books. Synopsis[edit] The poem follows the epic tradition of starting in medias res (lit. At several points in the poem, an Angelic War over Heaven is recounted from different perspectives. The story of Adam and Eve's temptation and fall is a fundamentally different, new kind of epic:[further explanation needed] a domestic one. Meanwhile, Satan returns triumphantly to Hell, amid the praise of his fellow fallen angels. Characters[edit] Satan[edit] Adam[edit] Adam is the first human created by God.
Ecclesiastes Ecclesiastes (; Hebrew: קֹהֶלֶת, qōheleṯ, Greek: Ἐκκλησιαστής, Ekklēsiastēs) is one of 24 books of the Tanakh (Hebrew Bible), where it is classified as one of the Ketuvim (Writings). Originally written c. 450–200 BCE, it is also among the canonical Wisdom literature of the Old Testament in most denominations of Christianity. The title Ecclesiastes is a Latin transliteration of the Greek translation of the Hebrew Kohelet (also written as Koheleth or Qoheleth), the pseudonym used by the author of the book. In traditional Jewish texts and throughout church history (up to the 18th and 19th centuries), King Solomon is named as the author, but modern scholars reject this. Textually, the book is the musings of a King of Jerusalem as he relates his experiences and draws lessons from them, often self-critical. Structure[edit] Ecclesiastes is presented as biography of "Kohelet" (or "Qoheleth", meaning "Assembler", but traditionally translated by Christians as "Teacher" or "Preacher").
Serpent (Bible) In the Hebrew Bible, the Book of Genesis refers to the serpent who was partly responsible for the Fall of Man (Gen 3:1-20). Serpent is also used to describe sea monsters. Examples of these identifications are in the Book of Isaiah where a reference is made to a serpent-like Leviathan (Isaiah 27:1), and in the Book of Amos where a serpent resides at the bottom of the sea (Amos 9:3). Serpent figuratively describes biblical places such as Egypt (Jer 46:22), and the city of Dan (Gen 49:17). The prophet Jeremiah also compares the King of Babylon to a serpent (Jer 51:34). The Hebrew word nahash is used to identify the serpent that appears in Genesis 3:1, in the Garden of Eden. God placed Adam in the Garden to tend it and warned Adam not to eat the fruit of the Tree of Knowledge of Good and Evil, "for in the day that thou eatest thereof thou shalt surely die Debate about the serpent in Eden is whether it should be viewed figuratively or as a literal animal. 20th century scholars such as W.
Ark of the Covenant The Ark of the Covenant (Hebrew: אָרוֹן הַבְּרִית ʾĀrôn Habbərît, modern pron. Aron Habrit), also known as the Ark of the Testimony, is a chest described in the Book of Exodus[1] as containing the Tablets of Stone on which the Ten Commandments were inscribed. According to some traditional interpretations of the Book of Exodus,[2] Book of Numbers,[3] and the Letter to the Hebrews,[4] the Ark also contained Aaron's rod, a jar of manna, and the first Torah scroll as written by Moses; however, the first of the Books of Kings says that at the time of King Solomon, the Ark contained only the two Tablets of the Law.[5] According to the Book of Exodus, the Ark was built at the command of God, in accordance with the instructions given to Moses on Mount Sinai.[6] God was said to have communicated with Moses "from between the two cherubim" on the Ark's cover.[7] Biblical account[edit] Construction and description[edit] Mobile vanguard[edit] Capture by the Philistines[edit] In Solomon's Temple[edit]
Gospel of Thomas The Coptic-Language text, the second of seven contained in what modern-day scholars have designated as Codex II, is composed of 114 sayings attributed to Jesus.[2] Almost half of these sayings resemble those found in the Canonical Gospels, while it is speculated that the other sayings were added from Gnostic tradition.[3] Its place of origin may have been Syria, where Thomasine traditions were strong.[4] The introduction states: "These are the hidden words that the living Jesus spoke and Didymos Judas Thomas wrote them down."[5] Didymus (Greek) and Thomas (Aramaic) both mean "twin". Some critical scholars suspect that this reference to the Apostle Thomas is false, and that therefore the true author is unknown.[6] The Gospel of Thomas is very different in tone and structure from other New Testament apocrypha and the four Canonical Gospels. Bishop Eusebius included it among a group of books that he believed to be not only spurious, but "the fictions of heretics".[13] P. P. Attestation[edit]
Genesis flood narrative Biblical flood myth A global flood as described in this myth is inconsistent with the physical findings of geology and paleontology.[4] A branch of creationism known as flood geology is a pseudoscientific attempt to argue that such a global flood actually occurred.[5] Composition Sources The flood is part of what scholars call the primeval history, the first 11 chapters of Genesis. These chapters, fable-like and legendary, form a preface to the patriarchal narratives which follow, but show little relationship to them.[8] For example, the names of its characters and its geography—Adam ("Man") and Eve ("Life"), the Land of Nod ("Wandering"), and so on—are symbolic rather than real, and much of the narratives consist of lists of "firsts": the first murder, the first wine, the first empire-builder. Comparative mythology The flood myth originated in Mesopotamia. Genesis 6:9–9:17 Summary Noah was a righteous man and walked with God. The flood and the creation narrative Intertextuality Religious views
Aztec Religion - AZTEC GODS - Aztecs of Mexico History AZTEC RELIGION AZTEC STUDENT RESEARCH GUIDE (C)1997-2005 (Thomas H. Frederiksen) All rights reserved The following major Deities have been removed from this larger work and placed into their own section TITLED MAJOR DEITIES, along with their corresponding footnotes: TEXCATLIPOCA, QUETZALCOATL, ZIPE TOTEC, TLALOC, XOCHIQUETZAL, and HUITZILOPOCHTLI. COLNAHUACATL- "The One From the Twisted Region" Wife is unknown and as the name may represent, this deity resided in one of nine hells(*9) told in Aztec mythology. AMAPAN- "Patron of the Ball" "Ball Court Deity" Along with Uappatzin, these two deities presided over the ball game(*10) and various ceremonies associated with the game itself which were conducted in Tenochtitlan. AMHIMITL -"Dart of Mixcoatl" Old Chichimec (*11) god from the ancient homeland of the Mexica in Aztlan. ____________________ 9 There are several books in print that detail the Aztec view of afterlife. 11 The Chichimec are sometimes referred to as Mimixcoa. 25 Boone p. 200.
Queen of Sheba The Queen of Sheba (Hebrew: מלכת שבא, Malkaṯ Šəḇâ in Biblical Hebrew; Malkat Sh'va in Modern Hebrew; Ge'ez: ንግሥተ ሳባ, Nigiste Saba (Nəgəstä Saba); Arabic: ملكة سبأ, Malikat Sabaʾ) was a monarch of the ancient kingdom of Sheba and is referred to in Yemenite and Ethiopian history, the Bible, the Qur'an, Yoruba customary tradition, and Josephus. She is widely assumed to have been a queen regnant, but, since there is no historical proof of this, she may have been a queen consort.[9] The location of her kingdom is uncertain. Wallis Budge believes it to be Ethiopia[10] while Islamic tradition says Yemen. More modern scholarship suggests it was the South Arabian kingdom of Saba.[11] Diverse references[edit] The queen of Sheba has been called a variety of names by different peoples in different times. In the Ethiopian Book of Aksum, she is described as establishing a new capital city at Azeba, while the Kebra Negast refers to her building a capital at Debra Makeda, or "Mount Makeda". Story[edit]
Philip the Apostle Philip the Apostle (Greek: Φίλιππος, Philippos) was one of the Twelve Apostles of Jesus. Later Christian traditions describe Philip as the apostle who preached in Greece, Syria, and Phrygia. In the Roman Catholic Church, the feast day of Philip, along with that of James the Just, was traditionally observed on 1 May, the anniversary of the dedication of the church dedicated to them in Rome (now called the Church of the Twelve Apostles). The Eastern Orthodox Church celebrates Philip's feast day on 14 November. One of the Gnostic texts found in the Nag Hammadi library in 1945 has been given the modern title "Gospel of Philip", though this text makes no claim to have been written by Philip. It gets the name simply because Philip is the only apostle ever mentioned in the text (73:8). New Testament[edit] Of the four Gospels, Philip figures most prominently in the Gospel of John. Philip is always listed fifth among the apostles. Christian tradition[edit] Tomb discovered[edit] See also[edit]