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The Holy Bible: King James Version, Quatercentenary Edition

The Holy Bible: King James Version, Quatercentenary Edition The Holy Bible: King James Version, Quatercentenary Edition

This 400th anniversary edition of the King James Version of the Bible is a reprint of the 1611 text, in an easy-to-read roman font instead of the black-letter type of the original. The original capital letters, many of which are pictorial, have been restored to each chapter in order to replicate the visual appeal of the early editions.

The 1611 text is followed page-for-page and line-for-line, and all misprints are reproduced rather than corrected. The large body of preliminary matter, which includes genealogies, maps, and lists of readings, is also included. The text of the 1611 edition differs from modern editions of the King James Version in thousands of details, and this edition is the most authentic version of the original text that has ever been published.

The volume concludes with an essay by Gordon Campbell on the first edition of the King James Bible.

About the Author

Gordon Campbell is Professor of Renaissance Studies, Department of English at the University of Leicester

Leather Bound: 1552 pages
Publisher: Oxford University Press; Reprint edition (October 26, 2010)

The Apocrypha and Pseudepigrapha of the Old Testament Volume One
The Apocrypha and Pseudepigrapha of the Old Testament Volume One The Apocrypha and Pseudepigrapha of the Old Testament: Apocrypha

The most esteemed body of books left out of the Bible, the Old Testament Apocrypha is of interest to historians, religious scholars, and ordinary laypeople alike. For more than 70 years this version, edited by R.H. Charles, has been the definitive critical edition. Out of print for years, Apocryphile Press is proud to make it available once more to scholars and the curious.

Paperback: 700 pages
Publisher: Apocryphile Press (November 1, 2004)

The Apocrypha and Pseudepigrapha of the Old Testament, Volume Two
The Apocrypha and Pseudepigrapha of the Old Testament, Volume Two The Apocrypha and Pseudepigrapha of the Old Testament, Volume Two

Of all the books left out of the Bible, only the Apocrypha rivals the Pseudepigrapha in popularity and importance. This edition of the Pseudepigrapha was edited by R. H. Charles and was the definitive critical edition for over 70 years.

Paperback: 800 pages
Publisher: Apocryphile Press (November 1, 2004)

The Urantia Book
The Urantia Book The Urantia Book

Love

Love is truly contagious and eternally creative. (p. 2018) “Devote your life to proving that love is the greatest thing in the world.” (p. 2047) “Love is the ancestor of all spiritual goodness, the essence of the true and the beautiful.” (p. 2047) The Father’s love can become real to mortal man only by passing through that man’s personality as he in turn bestows this love upon his fellows. (p. 1289) The secret of a better civilization is bound up in the Master’s teachings of the brotherhood of man, the good will of love and mutual trust. (p. 2065)

Prayer

Prayer is not a technique of escape from conflict but rather a stimulus to growth in the very face of conflict. (p. 1002) The sincerity of any prayer is the assurance of its being heard. … (p. 1639) God answers man’s prayer by giving him an increased revelation of truth, an enhanced appreciation of beauty, and an augmented concept of goodness. (p. 1002) …Never forget that the sincere prayer of faith is a mighty force for the promotion of personal happiness, individual self-control, social harmony, moral progress, and spiritual attainment. (p. 999)

Suffering

There is a great and glorious purpose in the march of the universes through space. All of your mortal struggling is not in vain. (p. 364) Mortals only learn wisdom by experiencing tribulation. (p. 556)

Angels

The angels of all orders are distinct personalities and are highly individualized. (p. 285) Angels....are fully cognizant of your moral struggles and spiritual difficulties. They love human beings, and only good can result from your efforts to understand and love them. (p. 419)

Our Divine Destiny

If you are a willing learner, if you want to attain spirit levels and reach divine heights, if you sincerely desire to reach the eternal goal, then the divine Spirit will gently and lovingly lead you along the pathway of sonship and spiritual progress. (p. 381) …They who know that God is enthroned in the human heart are destined to become like him—immortal. (p. 1449) God is not only the determiner of destiny; he is man’s eternal destination. (p. 67)

Family

Almost everything of lasting value in civilization has its roots in the family. (p. 765) The family is man’s greatest purely human achievement. ... (p. 939)

Faith

…Faith will expand the mind, ennoble the soul, reinforce the personality, augment the happiness, deepen the spirit perception, and enhance the power to love and be loved. (p. 1766) “Now, mistake not, my Father will ever respond to the faintest flicker of faith.” (p. 1733)

History/Science

The story of man’s ascent from seaweed to the lordship of earthly creation is indeed a romance of biologic struggle and mind survival. (p. 731) 2,500,000,000 years ago… Urantia was a well developed sphere about one tenth its present mass. … (p. 658) 1,000,000,000 years ago is the date of the actual beginning of Urantia [Earth] history. (p. 660) 450,000,000 years ago the transition from vegetable to animal life occurred. (p. 669) From the year A.D. 1934 back to the birth of the first two human beings is just 993,419 years. (p. 707) About five hundred thousand years ago…there were almost one-half billion primitive human beings on earth. … (p. 741) Adam and Eve arrived on Urantia, from the year A.D. 1934, 37,848 years ago. (p. 828)

From the Inside Flap

What’s Inside?

Parts I and II

God, the inhabited universes, life after death, angels and other beings, the war in heaven.

Part III

The history of the world, science and evolution, Adam and Eve, development of civilization, marriage and family, personal spiritual growth.

Part IV

The life and teachings of Jesus including the missing years. AND MUCH MORE…

Excerpts

God, …God is the source and destiny of all that is good and beautiful and true. (p. 1431) If you truly want to find God, that desire is in itself evidence that you have already found him. (p. 1440) When man goes in partnership with God, great things may, and do, happen. (p. 1467)

The Origin of Human Life, The universe is not an accident... (p. 53) The universe of universes is the work of God and the dwelling place of his diverse creatures. (p. 21) The evolutionary planets are the spheres of human origin…Urantia [Earth] is your starting point. … (p. 1225) In God, man lives, moves, and has his being. (p. 22)

The Purpose of Life, There is in the mind of God a plan which embraces every creature of all his vast domains, and this plan is an eternal purpose of boundless opportunity, unlimited progress, and endless life. (p. 365) This new gospel of the kingdom… presents a new and exalted goal of destiny, a supreme life purpose. (p. 1778)

Jesus, The religion of Jesus is the most dynamic influence ever to activate the human race. (p. 1091) What an awakening the world would experience if it could only see Jesus as he really lived on earth and know, firsthand, his life-giving teachings! (p. 2083)

Science, Science, guided by wisdom, may become man’s great social liberator. (p. 909) Mortal man is not an evolutionary accident. There is a precise system, a universal law, which determines the unfolding of the planetary life plan on the spheres of space. (p. 560)

Life after Death, God’s love is universal… He is “not willing that any should perish.” (p. 39) Your short sojourn on Urantia [Earth]…is only a single link, the very first in the long chain that is to stretch across universes and through the eternal ages. (p. 435) …Death is only the beginning of an endless career of adventure, an everlasting life of anticipation, an eternal voyage of discovery. (p. 159)

About the Author

The text of The Urantia Book was provided by one or more anonymous contributors working with a small staff which provided editorial and administrative support during the book's creation. The book bears no particular credentials (from a human viewpoint), relying instead on the power and beauty of the writing itself to persuade the reader of its authenticity.

Leather Bound: 2097 pages
Publisher: Urantia Foundation; Box Lea edition (August 25, 2015)

The Dead Sea Scrolls Translated: The Qumran Texts in English

The Dead Sea Scrolls Translated: The Qumran Texts in English The Dead Sea Scrolls Translated: The Qumran Texts in English

One of the world's foremost experts on the Dead Sea Scrolls and the Qumran community that produced them provides an authoritative new English translation of the two hundred longest and most important nonbiblical Dead Sea Scrolls found at Qumran, along with an introduction to the history of the discovery and publication of each manuscript and the background necessary for placing each manuscript in its actual historical context.

About the Author

Florentino Garcia Martinez

Paperback: 586 pages
Publisher: Eerdmans; 2nd edition (February 6, 1996)

The Nag Hammadi Library in English

The Nag Hammadi Library in English The Nag Hammadi Library in English

This definitive edition of THE NAG HAMMADI LIBRARY is the only complete, one-volume, English-language edition of the renowned library of fourth-century manuscripts discovered in Egypt in 1945 It includes the Gospel of Thomas, the Gospel of Mary and other Gnostic gospels and sacred tests. First published in 1978 and revised, expanded, and updated in 1999, THE NAG HAMMADI LIBRARY launched modern Gnostic studies and exposed a movement within Christianity whose teachings are in many ways – as bestselling author Elaine Pagels has shown – as relevant today as they were centuries ago. This edition takes into account recent developments in Gnostic scholarship, including the significance of the Gospel of Thomas as a source of the authentic sayings of Jesus. The translators include such prominent scholars as Elaine Pagels, Marvin Meyer, Helmut Koester, and Bentley Layton. The Chicago Theological Seminary Register called it “A tremendous achievement”.

Paperback: 549 pages
Publisher: HarperOne; 3rd edition (1988)

The Apocryphal New Testament: A Collection of Apocryphal Christian Literature in an English Translation

The Apocryphal New Testament: A Collection of Apocryphal Christian Literature in an English Translation The Apocryphal New Testament: A Collection of Apocryphal Christian Literature in an English Translation

From the Back Cover This collection of apocryphal texts supersedes the best-selling edition by M. R. James, which was originally published in 1924, and regularly reprinted. Several new texts have come to light since 1924 and the textual base for some of the apocrypha previously translated by James is now more secure, as in several cases there are recently published critical editions available. Although a modest appendix to James's edition was added in 1953, no thorough revision has previously been undertaken. In this volume, J. K. Elliott presents new translations of the texts and has provided each of them with a short introduction and bibliography directed to those who wish to pursue further the issues raised in the texts, or to consult the critical editions, other versions, or general studies. The translations are in modern English, in contrast to James's deliberate imitation of the language of the Authorized Version. The collection is designed to give readers the most important and famous of the Christian apocrypha, together with a select sample of gnostic texts. Full translations of the earliest texts are printed.

About the Author

J. K. Elliott (Editor)

Paperback: 774 pages
Publisher: Oxford University Press; First Paperback Edition edition (December 22, 2005)


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The Two Babylons: The Only Fully Complete 7th Edition! The Two Babylons: The Only Fully Complete 7th Edition!

The Two Babylons: The Only Fully Complete 7th Edition! The Two Babylons: The Only Fully Complete 7th Edition!

Fully Illustrated High Res. Images. Complete and Unabridged. Expanded Seventh Edition.

This is the first and only seventh edition available in a modern digital edition. NOTHING is left out! New material not found in the first six editions!!! Available in eBook and paperback edition exclusively from CrossReach Publications. See below for A. W. Pink's glowing review and an intro by Alexander Hislop.

"In his work on “The Two Babylons” Dr. Hislop has proven conclusively that all the idolatrous systems of the nations had their origin in what was founded by that mighty Rebel, the beginning of whose kingdom was Babel (Gen. 10:10)."--A. W. Pink, The Antichrist (1923)

There is this great difference between the works of men and the works of God, that the same minute and searching investigation, which displays the defects and imperfections of the one, brings out also the beauties of the other. If the most finely polished needle on which the art of man has been expended be subjected to a microscope, many inequalities, much roughness and clumsiness, will be seen. But if the microscope be brought to bear on the flowers of the field, no such result appears. Instead of their beauty diminishing, new beauties and still more delicate, that have escaped the naked eye, are forthwith discovered; beauties that make us appreciate, in a way which otherwise we could have had little conception of, the full force of the Lord's saying, "Consider the lilies of the field, how they grow; they toil not, neither do they spin: and yet I say unto you, That even Solomon, in all his glory, was not arrayed like one of these."

The same law appears also in comparing the Word of God and the most finished productions of men. There are spots and blemishes in the most admired productions of human genius. But the more the Scriptures are searched, the more minutely they are studied, the more their perfection appears; new beauties are brought into light every day; and the discoveries of science, the researches of the learned, and the labours of infidels, all alike conspire to illustrate the wonderful harmony of all the parts, and the Divine beauty that clothes the whole. If this be the case with Scripture in general, it is especially the case with prophetic Scripture. As every spoke in the wheel of Providence revolves, the prophetic symbols start into still more bold and beautiful relief. This is very strikingly the case with the prophetic language that forms the groundwork and corner-stone of the present work. There never has been any difficulty in the mind of any enlightened Protestant in identifying the woman "sitting on seven mountains," and having on her forehead the name written, "Mystery, Babylon the Great," with the Roman apostacy.

About the Author

Alexander Hislop (1807 - 1865) was a Free Church of Scotland minister famous for his outspoken criticisms of the Roman Catholic Church. Alexander's brother, Stephen Hislop became well known in his time as a missionary to India and a naturalist.

Alexander was for a time parish schoolmaster of Wick, Caithness. Also editor of the Scottish Guardian newspaper. He was ordained in 1844 at the East Free Church, Arbroath, where he became senior minister in 1864. He wrote several books, his most famous being The Two Babylons: Papal worship Revealed to be the worship of Nimrod and His wife.

Paperback: 143 pages
Publisher: Independently published (September 18, 2017)

The Two Babylons

or

The Papal Worship

Proved To Be

The Worship Of Nimrod And His Wife

by the late Rev. Alexander Hislop

First published as a pamphlet in 1853--greatly expanded in 1858


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    TABLE OF CONTENTS    

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Chapter II
Section II
Sub-Section III
The Child in Greece


Figure 21Thus much for Egypt. Coming into Greece, not only do we find evidence there to the same effect, but increase of that evidence. The god worshipped as a child in the arms of the great Mother in Greece, under the names of Dionysus, or Bacchus, or Iacchus, is, by ancient inquirers, expressly identified with the Egyptian Osiris. This is the case with Herodotus, who had prosecuted his inquiries in Egypt itself, who ever speaks of Osiris as Bacchus. To the same purpose is the testimony of Diodorus Siculus. "Orpheus," says he, "introduced from Egypt the greatest part of the mystical ceremonies, the orgies that celebrate the wanderings of Ceres, and the whole fable of the shades below. The rites of Osiris and Bacchus are the same; those of Isis and Ceres exactly resemble each other, except in name." Now, as if to identify Bacchus with Nimrod, "the Leopard-tamer," leopards were employed to draw his car; he himself was represented as clothed with a leopard's skin; his priests were attired in the same manner, or when a leopard's skin was dispensed with, the spotted skin of a fawn was used as a priestly robe in its stead. This very custom of wearing the spotted fawn-skin seems to have been imported into Greece originally from Assyria, where a spotted fawn was a sacred emblem, as we learn from the Nineveh sculptures; for there we find a divinity bearing a spotted fawn or spotted fallow-deer (see Figure 21), in his arm, as a symbol of some mysterious import.

The origin of the importance attached to the spotted fawn and its skin had evidently come thus: When Nimrod, as "the Leopard-tamer," began to be clothed in the leopard-skin, as the trophy of his skill, his spotted dress and appearance must have impressed the imaginations of those who saw him; and he came to be called not only the "Subduer of the Spotted one" (for such is the precise meaning of Nimr--the name of the leopard), but to be called "The spotted one" himself. We have distinct evidence to this effect borne by Damascius, who tells us that the Babylonians called "the only son" of the great goddess-mother "Momis, or Moumis." Now, Momis, or Moumis, in Chaldee, like Nimr, signified "The spotted one." Thus, then, it became easy to represent Nimrod by the symbol of the "spotted fawn," and especially in Greece, and wherever a pronunciation akin to that of Greece prevailed. The name of Nimrod, as known to the Greeks, was Nebrod. * The name of the fawn, as "the spotted one," in Greece was Nebros; ** and thus nothing could be more natural than that Nebros, the "spotted fawn," should become a synonym for Nebrod himself. When, therefore, the Bacchus of Greece was symbolised by the Nebros, or "spotted fawn," as we shall find he was symbolised, what could be the design but just covertly to identify him with Nimrod?

* In the Greek Septuagint, translated in Egypt, the name of Nimrod is "Nebrod."

** Nebros, the name of the fawn, signifies "the spotted one." Nmr, in Egypt, would also become Nbr; for Bunsen shows that m and b in that land were often convertible.

Figure 22We have evidence that this god, whose emblem was the Nebros, was known as having the very lineage of Nimrod. From Anacreon, we find that a title of Bacchus was Aithiopais--i.e., "the son of Aethiops." But who was Aethiops? As the Aethiopians were Cushites, so Aethiops was Cush. "Chus," says Eusebius, "was he from whom came the Aethiopians." The testimony of Josephus is to the same effect. As the father of the Aethiopians, Cush was Aethiops, by way of eminence. Therefore Epiphanius, referring to the extraction of Nimrod, thus speaks: "Nimrod, the son of Cush, the Aethiop." Now, as Bacchus was the son of Aethiops, or Cush, so to the eye he was represented in that character. As Nin "the Son," he was portrayed as a youth or child; and that youth or child was generally depicted with a cup in his hand. That cup, to the multitude, exhibited him as the god of drunken revelry; and of such revelry in his orgies, no doubt there was abundance; but yet, after all, the cup was mainly a hieroglyphic, and that of the name of the god. The name of a cup, in the sacred language, was khus, and thus the cup in the hand of the youthful Bacchus, the son of Aethiops, showed that he was the young Chus, or the son of Chus. In the accompanying woodcut (see Figure 22), the cup in the right hand of Bacchus is held up in so significant a way, as naturally to suggest that it must be a symbol; and as to the branch in the other hand, we have express testimony that it is a symbol. But it is worthy of notice that the branch has no leaves to determine what precise kind of a branch it is. It must, therefore, be a generic emblem for a branch, or a symbol of a branch in general; and, consequently, it needs the cup as its complement, to determine specifically what sort of a branch it is. The two symbols, then, must be read together, and read thus, they are just equivalent to--the "Branch of Chus"--i.e., "the scion or son of Cush." *

* Everyone knows that Homer's odzos Areos, or "Branch of Mars," is the same as a "Son of Mars." The hieroglyphic above was evidently formed on the same principle. That the cup alone in the hand of the youthful Bacchus was intended to designate him "as the young Chus," or "the boy Chus," we may fairly conclude from a statement of Pausanias, in which he represents "the boy Kuathos" as acting the part of a cup-bearer, and presenting a cup to Hercules (PAUSANIAS Corinthiaca) Kuathos is the Greek for a "cup," and is evidently derived from the Hebrew Khus, "a cup," which, in one of its Chaldee forms, becomes Khuth or Khuath. Now, it is well known that the name of Cush is often found in the form of Cuth, and that name, in certain dialects, would be Cuath. The "boy Kuathos," then, is just the Greek form of the "boy Cush," or "the young Cush."

There is another hieroglyphic connected with Bacchus that goes not a little to confirm this--that is, the Ivy branch. No emblem was more distinctive of the worship of Bacchus than this. Wherever the rites of Bacchus were performed, wherever his orgies were celebrated, the Ivy branch was sure to appear. Ivy, in some form or other, was essential to these celebrations. The votaries carried it in their hands, bound it around their heads, or had the Ivy leaf even indelibly stamped upon their persons. What could be the use, what could be the meaning of this? A few words will suffice to show it. In the first place, then, we have evidence that Kissos, the Greek name for Ivy, was one of the names of Bacchus; and further, that though the name of Cush, in its proper form, was known to the priests in the Mysteries, yet that the established way in which the name of his descendants, the Cushites, was ordinarily pronounced in Greece, was not after the Oriental fashion, but as "Kissaioi," or "Kissioi." Thus, Strabo, speaking of the inhabitants of Susa, who were the people of Chusistan, or the ancient land of Cush, says: "The Susians are called Kissioi," * --that is beyond all question, Cushites.

* STRABO. In Hesychius, the name is Kissaioi. The epithet applied to the land of Cush in Aeschylus is Kissinos. The above accounts for one of the unexplained titles of Apollo. "Kisseus Apollon" is plainly "The Cushite Apollo."

Now, if Kissioi be Cushites, then Kissos is Cush. Then, further, the branch of Ivy that occupied so conspicuous a place in all Bacchanalian celebrations was an express symbol of Bacchus himself; for Hesychius assures us that Bacchus, as represented by his priest, was known in the Mysteries as "The branch." From this, then, it appears how Kissos, the Greek name of Ivy, became the name of Bacchus. As the son of Cush, and as identified with him, he was sometimes called by his father's name--Kissos. His actual relation, however, to his father was specifically brought out by the Ivy branch, for "the branch of Kissos," which to the profane vulgar was only "the branch of Ivy," was to the initiated "The branch of Cush." *

* The chaplet, or head-band of Ivy, had evidently a similar hieroglyphical meaning to the above, for the Greek "Zeira Kissou" is either a "band or circlet of Ivy," or "The seed of Cush." The formation of the Greek "Zeira," a zone or enclosing band, from the Chaldee Zer, to encompass, shows that Zero "the seed," which was also pronounced Zeraa, would, in like manner, in some Greek dialects, become Zeira. Kissos, "Ivy," in Greek, retains the radical idea of the Chaldee Khesha or Khesa, "to cover or hide," from which there is reason to believe the name of Cush is derived, for Ivy is characteristically "The coverer or hider." In connection with this, it may be stated that the second person of the Phoenician trinity was Chursorus (WILKINSON), which evidently is Chus-zoro, "The seed of Cush." We have already seen that the Phoenicians derived their mythology from Assyria.

Now, this god, who was recognised as "the scion of Cush," was worshipped under a name, which, while appropriate to him in his vulgar character as the god of the vintage, did also describe him as the great Fortifier. That name was Bassareus, which, in its two-fold meaning, signified at once "The houser of grapes, or the vintage gatherer," and "The Encompasser with a wall," * in this latter sense identifying the Grecian god with the Egyptian Osiris, "the strong chief of the buildings," and with the Assyrian "Belus, who encompassed Babylon with a wall."

* Bassareus is evidently from the Chaldee Batzar, to which both Gesenius and Parkhurst give the two-fold meaning of "gathering in grapes," and "fortifying." Batzar is softened into Bazzar in the very same way as Nebuchadnetzar is pronounced Nebuchadnezzar. In the sense of "rendering a defence inaccessible," Gesenius adduces Jeremiah 51:53, "Though Babylon should mount up to heaven, and though she should fortify (tabatzar) the height of her strength, yet from me shall spoilers come unto her, saith the Lord." Here is evident reference to the two great elements in Babylon's strength, first her tower; secondly, her massive fortifications, or encompassing walls. In making the meaning of Batzar to be, "to render inaccessible," Gesenius seems to have missed the proper generic meaning of the term. Batzar is a compound verb, from Ba, "in," and Tzar, "to compass," exactly equivalent to our English word "en-compass."

Thus from Assyria, Egypt, and Greece, we have cumulative and overwhelming evidence, all conspiring to demonstrate that the child worshipped in the arms of the goddess-mother in all these countries in the very character of Ninus or Nin, "The Son," was Nimrod, the son of Cush. A feature here, or an incident there, may have been borrowed from some succeeding hero; but it seems impossible to doubt, that of that child Nimrod was the prototype, the grand original.

The amazing extent of the worship of this man indicates something very extraordinary in his character; and there is ample reason to believe, that in his own day he was an object of high popularity. Though by setting up as king, Nimrod invaded the patriarchal system, and abridged the liberties of mankind, yet he was held by many to have conferred benefits upon them, that amply indemnified them for the loss of their liberties, and covered him with glory and renown. By the time that he appeared, the wild beasts of the forest multiplying more rapidly than the human race, must have committed great depredations on the scattered and straggling populations of the earth, and must have inspired great terror into the minds of men. The danger arising to the lives of men from such a source as this, when population is scanty, is implied in the reason given by God Himself for not driving out the doomed Canaanites before Israel at once, though the measure of their iniquity was full (Exo 23:29,30):

"I will not drive them out from before thee in one year, lest the land become desolate, and the beast of the field multiply against thee. By little and little I will drive them out from before thee, until thou be increased."

The exploits of Nimrod, therefore, in hunting down the wild beasts of the field, and ridding the world of monsters, must have gained for him the character of a pre-eminent benefactor of his race. By this means, not less than by the bands he trained, was his power acquired, when he first began to be mighty upon the earth; and in the same way, no doubt, was that power consolidated. Then, over and above, as the first great city-builder after the flood, by gathering men together in masses, and surrounding them with walls, he did still more to enable them to pass their days in security, free from the alarms to which they had been exposed in their scattered life, when no one could tell but that at any moment he might be called to engage in deadly conflict with prowling wild beasts, in defence of his own life and of those who were dear to him. Within the battlements of a fortified city no such danger from savage animals was to be dreaded; and for the security afforded in this way, men no doubt looked upon themselves as greatly indebted to Nimrod. No wonder, therefore, that the name of the "mighty hunter," who was at the same time the prototype of "the god of fortifications," should have become a name of renown. Had Nimrod gained renown only thus, it had been well. But not content with delivering men from the fear of wild beasts, he set to work also to emancipate them from that fear of the Lord which is the beginning of wisdom, and in which alone true happiness can be found. For this very thing, he seems to have gained, as one of the titles by which men delighted to honour him, the title of the "Emancipator," or "Deliverer." The reader may remember a name that has already come under his notice. That name is the name of Phoroneus.

The era of Phoroneus is exactly the era of Nimrod. He lived about the time when men had used one speech, when the confusion of tongues began, and when mankind was scattered abroad. He is said to have been the first that gathered mankind into communities, the first of mortals that reigned, and the first that offered idolatrous sacrifices. This character can agree with none but that of Nimrod. Now the name given to him in connection with his "gathering men together," and offering idolatrous sacrifice, is very significant. Phoroneus, in one of its meanings, and that one of the most natural, signifies the "Apostate." * That name had very likely been given him by the uninfected portion of the sons of Noah. But that name had also another meaning, that is, "to set free"; and therefore his own adherents adopted it, and glorified the great "Apostate" from the primeval faith, though he was the first that abridged the liberties of mankind, as the grand "Emancipator!" ** And hence, in one form or other, this title was handed down to this deified successors as a title of honour. ***

* From Pharo, also pronounced Pharang, or Pharong, "to cast off, to make naked, to apostatise, to set free." These meanings are not commonly given in this order, but as the sense of "casting off" explains all the other meanings, that warrants the conclusion that "to cast off" is the generic sense of the word. Now "apostacy" is very near akin to this sense, and therefore is one of the most natural.

** The Sabine goddess Feronia had evidently a relation to Phoroneus, as the "Emancipator." She was believed to be the "goddess of liberty," because at Terracina (or Anuxur) slaves were emancipated in her temple (Servius, in Aeneid), and because the freedmen of Rome are recorded on one occasion to have collected a sum of money for the purpose of offering it in her temple. (SMITH'S Classical Dictionary, "Feronia")

*** Thus we read of "Zeus Aphesio" (PAUSANIAS, Attica), that is "Jupiter Liberator" and of "Dionysus Eleuthereus" (PAUSANIAS), or "Bacchus the Deliverer." The name of Theseus seems to have had the same origin, from nthes "to loosen," and so to set free (the n being omissible). "The temple of Theseus" [at Athens] says POTTER "...was allowed the privilege of being a Sanctuary for slaves, and all those of mean condition that fled from the persecution of men in power, in memory that Theseus, while he lived, was an assister and protector of the distressed."

All tradition from the earliest times bears testimony to the apostacy of Nimrod, and to his success in leading men away from the patriarchal faith, and delivering their minds from that awe of God and fear of the judgments of heaven that must have rested on them while yet the memory of the flood was recent. And according to all the principles of depraved human nature, this too, no doubt, was one grand element in his fame; for men will readily rally around any one who can give the least appearance of plausibility to any doctrine which will teach that they can be assured of happiness and heaven at last, though their hearts and natures are unchanged, and though they live without God in the world.

How great was the boon conferred by Nimrod on the human race, in the estimation of ungodly men, by emancipating them from the impressions of true religion, and putting the authority of heaven to a distance from them, we find most vividly described in a Polynesian tradition, that carries its own evidence with it. John Williams, the well known missionary, tells us that, according to one of the ancient traditions of the islanders of the South Seas, "the heavens were originally so close to the earth that men could not walk, but were compelled to crawl" under them. "This was found a very serious evil; but at length an individual conceived the sublime idea of elevating the heavens to a more convenient height. For this purpose he put forth his utmost energy, and by the first effort raised them to the top of a tender plant called teve, about four feet high. There he deposited them until he was refreshed, when, by a second effort, he lifted them to the height of a tree called Kauariki, which is as large as the sycamore. By the third attempt he carried them to the summits of the mountains; and after a long interval of repose, and by a most prodigious effort, he elevated them to their present situation." For this, as a mighty benefactor of mankind, "this individual was deified; and up to the moment that Christianity was embraced, the deluded inhabitants worshipped him as the 'Elevator of the heavens.'" Now, what could more graphically describe the position of mankind soon after the flood, and the proceedings of Nimrod as Phoroneus, "The Emancipator," * than this Polynesian fable?

* The bearing of this name, Phoroneus, "The Emancipator," will be seen in Chapter III, Section I, "Christmas," where it is shown that slaves had a temporary emancipation at his birthday.

While the awful catastrophe by which God had showed His avenging justice on the sinners of the old world was yet fresh in the minds of men, and so long as Noah, and the upright among his descendants, sought with all earnestness to impress upon all under their control the lessons which that solemn event was so well fitted to teach, "heaven," that is, God, must have seemed very near to earth. To maintain the union between heaven and earth, and to keep it as close as possible, must have been the grand aim of all who loved God and the best interests of the human race. But this implied the restraining and discountenancing of all vice and all those "pleasures of sin," after which the natural mind, unrenewed and unsanctified, continually pants. This must have been secretly felt by every unholy mind as a state of insufferable bondage. "The carnal mind is enmity against God," is "not subject to His law," neither indeed is "able to be" so. It says to the Almighty, "Depart from us, for we desire not the knowledge of Thy ways."

So long as the influence of the great father of the new world was in the ascendant, while his maxims were regarded, and a holy atmosphere surrounded the world, no wonder that those who were alienated from God and godliness, felt heaven and its influence and authority to be intolerably near, and that in such circumstances they "could not walk," but only "crawl,"--that is, that they had no freedom to "walk after the sight of their own eyes and the imaginations of their own hearts." From this bondage Nimrod emancipated them. By the apostacy he introduced, by the free life he developed among those who rallied around him, and by separating them from the holy influences that had previously less or more controlled them, he helped them to put God and the strict spirituality of His law at a distance, and thus he became the "Elevator of the heavens," making men feel and act as if heaven were afar off from earth, and as if either the God of heaven "could not see through the dark cloud," or did not regard with displeasure the breakers of His laws. Then all such would feel that they could breathe freely, and that now they could walk at liberty. For this, such men could not but regard Nimrod as a high benefactor.

Now, who could have imagined that a tradition from Tahiti would have illuminated the story of Atlas? But yet, when Atlas, bearing the heavens on his shoulders, is brought into juxtaposition with the deified hero of the South Seas, who blessed the world by heaving up the superincumbent heavens that pressed so heavily upon it, who does not see that the one story bears a relation to the other? *

* In the Polynesian story the heavens and earth are said to have been "bound together with cords," and the "severing" of these cords is said to have been effected by myriads of "dragon-flies," which, with their "wings," bore an important share in the great work. (WILLIAMS) Is there not here a reference to Nimrod's `63 "mighties" or "winged ones"? The deified "mighty ones" were often represented as winged serpents. See WILKINSON, vol. iv. p. 232, where the god Agathodaemon is represented as a "winged asp." Among a rude people the memory of such a representation might very naturally be kept up in connection with the "dragon-fly"; and as all the mighty or winged ones of Nimrod's age, the real golden age of paganism, when "dead, became daemons" (HESIOD, Works and Days), they would of course all alike be symbolised in the same way. If any be stumbled at the thought of such a connection between the mythology of Tahiti and of Babel, let it not be overlooked that the name of the Tahitian god of war was Oro (WILLIAMS), while "Horus (or Orus)," as Wilkinson calls the son of Osiris, in Egypt, which unquestionably borrowed its system from Babylon, appeared in that very character. (WILKINSON) Then what could the severing of the "cords" that bound heaven and earth together be, but just the breaking of the bands of the covenant by which God bound the earth to Himself, when on smelling a sweet savour in Noah's sacrifice, He renewed His covenant with him as head of the human race. This covenant did not merely respect the promise to the earth securing it against another universal deluge, but contained in its bosom a promise of all spiritual blessings to those who adhere to it. The smelling of the sweet savour in Noah's sacrifice had respect to his faith in Christ. When, therefore, in consequence of smelling that sweet savour, "God blessed Noah and his sons" (Gen 9:1), that had reference not merely to temporal but to spiritual and eternal blessings. Every one, therefore, of the sons of Noah, who had Noah's faith, and who walked as Noah walked, was divinely assured of an interest in "the everlasting covenant, ordered in all things and sure." Blessed were those bands by which God bound the believing children of men to Himself--by which heaven and earth were so closely joined together.

Those, on the other hand, who joined in the apostacy of Nimrod broke the covenant, and in casting off the authority of God, did in effect say, "Let us break His bands asunder, and cast His cords from us." To this very act of severing the covenant connection between earth and heaven there is very distinct allusion, though veiled, in the Babylonian history of Berosus. There Belus, that is Nimrod, after having dispelled the primeval darkness, is said to have separated heaven and earth from one another, and to have orderly arranged the world. (BEROSUS, in BUNSEN) These words were intended to represent Belus as the "Former of the world." But then it is a new world that he forms; for there are creatures in existence before his Demiurgic power is exerted. The new world that Belus or Nimrod formed, was just the new order of things which he introduced when, setting at nought all Divine appointments, he rebelled against Heaven. The rebellion of the Giants is represented as peculiarly a rebellion against Heaven. To this ancient quarrel between the Babylonian potentates and Heaven, there is plainly an allusion in the words of Daniel to Nebuchadnezzar, when announcing that sovereign's humiliation and subsequent restoration, he says (Dan 4:26), "Thy kingdom shall be sure unto thee, when thou hast known that the HEAVENS do rule."

Thus, then, it appears that Atlas, with the heavens resting on his broad shoulders, refers to no mere distinction in astronomical knowledge, however great, as some have supposed, but to a quite different thing, even to that great apostacy in which the Giants rebelled against Heaven, and in which apostacy Nimrod, "the mighty one," * as the acknowledged ringleader, occupied a pre-eminent place. **

* In the Greek Septuagint, translated in Egypt, the term "mighty" as applied in Genesis 10:8, to Nimrod, is rendered the ordinary name for a "Giant."

** IVAN and KALLERY, in their account of Japan, show that a similar story to that of Atlas was known there, for they say that once a day the Emperor "sits on his throne upholding the world and the empire." Now something like this came to be added to the story of Atlas, for PAUSANIAS shows that Atlas also was represented as upholding both earth and heaven.

According to the system which Nimrod was the grand instrument in introducing, men were led to believe that a real spiritual change of heart was unnecessary, and that so far as change was needful, they could be regenerated by mere external means. Looking at the subject in the light of the Bacchanalian orgies, which, as the reader has seen, commemorated the history of Nimrod, it is evident that he led mankind to seek their chief good in sensual enjoyment, and showed them how they might enjoy the pleasures of sin, without any fear of the wrath of a holy God. In his various expeditions he was always accompanied by troops of women; and by music and song, and games and revelries, and everything that could please the natural heart, he commended himself to the good graces of mankind.

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Disclaimer

Disclaimer:
Some material presented will contain links, quotes, ideologies, etc., the contents of which should be understood to first, in their whole, reflect the views or opinions of their editors, and second, are used in my personal research as "fair use" sources only, and not espousement one way or the other. Researching for 'truth' leads one all over the place...a piece here, a piece there. As a researcher, I hunt, gather and disassemble resources, trying to put all the pieces into a coherent and logical whole. I encourage you to do the same. And please remember, these pages are only my effort to collect all the pieces I can find and see if they properly fit into the 'reality aggregate'.

Personal Position

Personal Position:
I've come to realize that 'truth' boils down to what we 'believe' the facts we've gathered point to. We only 'know' what we've 'experienced' firsthand. Everything else - what we read, what we watch, what we hear - is what someone else's gathered facts point to and 'they' 'believe' is 'truth', so that 'truth' seems to change in direct proportion to newly gathered facts divided by applied plausibility. Though I believe there is 'truth', until someone celestial who 'knows' all the facts parts the heavens and throws us a scroll titled "Here Are ALL The Facts And Lies In The Order They Happened," I can't know for sure exactly what "the whole truth' on any given subject is, and what applies to me applies to everyone.
~Gail Bird Allen

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Book Leader Row 1
The Oxford Study Bible: Revised English Bible with Apocrypha
The Oxford Study Bible: Revised English Bible with ApocryphaThe Oxford Study Bible: Revised English Bible with Apocrypha The Oxford Study Bible: Revised English Bible with ApocryphaThe Oxford Study Bible: Revised English Bible with Apocrypha

This volume combines a cultural guide to the biblical world and an annotated Bible. Its notes feature the reflections of Protestant, Roman Catholic, and Jewish scholars.

  • Twenty-three insightful articles on aspects of the history, literary background, and culture of the biblical era.
  • A special index of people, places, and themes of the Bible.
  • 36 pages of full-color New Oxford Bible Maps, with index.

Paperback: 1860 pages
Publisher: Oxford University Press; 1 edition (March 12, 1992)

Nave's Topical Bible: A comprehensive Digest of over 20,000 Topics and Subtopics With More Than 10,000 Associated Scripture References

Nave's Topical Bible: A comprehensive Digest of over 20,000 Topics and Subtopics With More Than 10,000 Associated Scripture References Nave's Topical Bible: A comprehensive Digest of over 20,000 Topics and Subtopics With More Than 10,000 Associated Scripture References

"Nave's Topical Bible, " the best known of all topical bibles, has been a valuable Bible-study reference and a best-seller for more than 75 years. It is a comprehensive digest of over 20,000 topics and subtopics with more than 100,000 associated Scripture references. The most significant references for each topic actually include the full text of the verse cited saving the need to separately look up each verse.

Because "Nave's "groups verses by "idea" (or "topic"), it offers a better overview of relevant Scriptures than a concordance, which only lists or indexes verses according to specific words. This edition also includes the helpful Scripture index (left out of some other editions), which makes it possible for the reader studying a particular biblical text to locate every topic and grouping of Scripture in "Nave's "whenever a particular verse is included. That way, it is possible for the reader to study either all the verses related to a particular topic "or" all the topics related to a particular verse it works both ways.

For the pastor or teacher interested in saving hours of time but not willing to give their second best, and for anyone wanting to be challenged by what God has to say about a given subject, "Nave's Topical Bible" is the passport that will allow immediate and successful entry to the many points of interest."

About the Author

Orville J. Nave, A.M., D.D., LL.D., compiled this magnificient reference work while serving as a Chaplain in the United States Army. He referred to his work as "the result of fourteen years of delightful and untiring study of the Word of God."

Hardcover: 1616 pages
Publisher: Hendrickson Pub (July 1, 2002)

Matthew Henry's Concise Commentary on the Whole Bible (Super Value Series)

Matthew Henry's Concise Commentary on the Whole Bible (Super Value Series) Matthew Henry's Concise Commentary on the Whole Bible (Super Value Series)

Read the best of Matthew Henry's classic commentary on the Bible in one convenient book. Henry's profound spiritual insights have touched lives for over 300 years. Indexed maps and charts make this a book any pastor, student, Bible teacher, or devotional reader will treasure!

About the Author

Matthew Henry (1662-1714) was a Presbyterian minister in England who began his commentary on the Bible in 1704. He completed his work up to the end of Acts before his death. Afterward, his ministerial friends completed the work from Henry's notes and writings.

Series: Super Value Series
Hardcover: 1200 pages
Publisher: Thomas Nelson (July 30, 2003)

Zondervan Pictorial Encylopedia of the Bible, Vols. 1-5Zondervan Pictorial Encyclopedia of the Bible, Vols. 1-5
Zondervan Pictorial Encylopedia of the Bible, Vols. 1-5Zondervan Pictorial Encyclopedia of the Bible, Vols. 1-5 The Zondervan Pictorial Encyclopedia of the Bible (5 Volume Set)

From the Back Cover

The Zondervan Pictorial Encyclopedia of the Bible, the result of more than ten years of research and preparation, provides Bible students with a comprehensive and reliable library of information. Varying viewpoints of scholarship permit a well-rounded perspective on significant issues relating to doctrines, themes, and biblical interpretation. Well-organized and generously illustrated, this encyclopedia will become a frequently used resource and reference work because of its many helpful features: - More than 5,000 pages of vital information of Bible lands and people - More than 7,500 articles alphabetically arranged for easy reference - Hundreds of full-color and black-and-white illustrations, charts, and graphs - Thirty-two pages of full-color maps and hundreds of black-and-white outline maps for quick perspective and ready reference - Scholarly articles ranging across the entire spectrum of theological and biblical topics, backed by recent archaeological discoveries - Two hundred and thirty-eight contributors from around the world. The editors have brought to this encyclopedia the fruit of many years of study and research.

About the Author

Merrill C. Tenney was professor of theological studies and dean of the Graduate school of Theology at Wheaton College.

Hardcover: 5 volume set More than 5,000 pages
Publisher: Zondervan Publishing House; Second Printing edition (March 15, 1975)

HarperColins Bible DictionaryHarperColins Bible Dictionary
HarperColins Bible DictionaryHarperColins Bible Dictionary HarperCollins Bible DictionaryHarperCollins Bible Dictionary

The HarperCollins Bible Dictionary puts the latest and most comprehensive biblical scholarship at your fingertips. Here is everything you need to know to fully understand the Old Testament, the Apocrypha, and the New Testament. An unparalleled resource, The HarperCollins Bible Dictionary explains every aspect of the Bible, including biblical archaeology, culture, related writings such as the Dead Sea Scrolls, the Bible‘s influence on Western civilization, biblical history, theological concepts, modern biblical interpretations, flora nad fauna, climate and environment, crafts and industry, the content of individual books of the bible, and more.

The HarperCollins Bible Dictionary features:

  • Contributions by 193 noted experts on the Bible and the ancient Near East
  • More than 3700 entries covering the Bible from A to Z
  • Outlines for each book of the Bible
  • 590 black–and–white photographs
  • 53 color photographs
  • An updated pronunciation guide
  • 72 black–and–white maps
  • 18 color maps
  • Dozens of drawings, diagrams, and tables

About the Author

Paul J. Achtemeier is Professor of Biblical Interpretation at Union Theological Seminary in Richmond, Virginia. A widely respected authority on the Bible, he is the author or co-author of 14 books, former editor of the quarterly Interpretation, and New Testament editor of the Interpretation Biblical Commentary Series. Professor Achtemeier has also been chief executive officer and president of the Society of Biblical Literature, and president of the Catholic Biblical Association.

The Editorial Board of the revised edition of The HarperCollins Bible Dictionary includes associate editors; Roger S. Boraas, Ph.D., Professor Emeritus of Religion, Uppsala College; Michael Fishbane, Ph.D., Nathan Cummings Professor of Jewish Studies, University of Chicago Divinity School; Pheme Perkins, Ph.D., Professor of Theology (New Testament), Boston College; and William O. Walker, Jr., Ph.D., Professor of Religion, Trinity University.

The Society of Biblical Literature is a seven-thousand-member international group of experts on the Bible and related fields. --This text refers to an out of print or unavailable edition of this title.

Amazon.com Review

For the maps alone, this book is worth it. Following 1,250 pages that describe and explain the people, places, terms, and events of the Bible from Aaron to Zurishaddai, the 16 spectacular maps detail the political entities and boundaries of biblical times, bringing the historic times to vivid life. A fascinating book, an impressive collection of scholarship, and a possession to cherish, the 188 contributors and five editors show what can be produced if you don't cut corners on excellence. --This text refers to an out of print or unavailable edition of this title.

Hardcover: 1178 pages
Publisher: HarperOne; Rev Upd Su edition

Strongest Strong's Exhaustive Concordance of the BibleStrongest Strong's Exhaustive Concordance of the Bible
Strongest Strong's Exhaustive Concordance of the BibleStrongest Strong's Exhaustive Concordance of the Bible Strongest Strong's Exhaustive Concordance of the BibleStrongest Strong's Exhaustive  Concordance of the Bible

Like a redwood that towers above all other trees, The Strongest Strong’s takes James Strong’s classic concordance to unprecedented heights. Reflecting thousands of research hours, custom computer technology, and an exclusive database perfected over twenty years, The Strongest Strong’s is packed with features that make it the last word in accuracy and usefulness. No other Strong’s concordance can touch it. This is no mere study tool. Destined to become a foundational resource for Bible study the world over, The Strongest Strong’s is a landmark in biblical reference works.

What Makes This Strong’s the Strongest? Rebuilding Strong’s time-honored concordance from the ground up, biblical research experts John Kohlenberger and James Swanson have achieved unprecedented accuracy and clarity. Longstanding errors have been corrected. Omissions filled in. Word studies simplified. Thoroughness and ease of use have been united and maximized.

Kohlenberger and Swanson have also added the Nave’s Topical Bible Reference System―the world’s most complete topical Bible, updated, expanded, and streamlined to meet the needs of today’s Bible user. No other edition of Strong’s or Nave’s gives you all the information combined in The Strongest Strong's Exhaustive Concordance of the Bible.

A Stunning Array of World-Class Features

In order to experience all the advantages of The Strongest Strong’s, you’ll have to look inside. But here is a thumbnail sketch of what awaits you:

  • Computer-verified accuracy. For the first time ever, cutting-edge computer analysis provides unparalleled, pinpoint accuracy
  • Strong’s numbering system speeds you through word studies, giving you clear insights into Greek and Hebrew words
  • Goodrick-Kohlenberger numbers in the dictionary indexes give you access to the growing library of reference tools that use these numbers―another unique feature
  • The most up-to-date Hebrew and Greek dictionaries ensure precise meaning in your word studies
  • Nave’s Topical Bible Reference System supplies the complete descriptive content and references (without the Bible text) of Nave’s Topical Bible, expanded to provide a total of more than 100,000 verses indexed by subject, word, phrase, synonym, and example
  • Cross-references to places and names used in Bible translations besides the KJV
  • Word counts furnish a complete accounting of every word in the Bible
  • Fast-Tab locators help you find your place quickly and easily
  • Smythe-sewn binding opens fully, lays flat, and lasts longer
  • Words of Christ highlighted in red
  • Maps
  • Clear, easy-to-read type PLUS: Comprehensive guidance for using The Strongest Strong’s
  • Major Social Concerns of the Mosaic Covenant
  • Old Testament Sacrifices
  • Hebrew Calendar
  • Hebrew Feasts and Holy Days
  • Weights, Lengths, and Measures of the Bible
  • Kings of the Bible
  • Harmony of the Gospels
  • Prophecies of the Messiah Fulfilled in Jesus
  • Parables of Jesus
  • Miracles of Jesus
  • Chronology of the Bible

About the Author

Dr. James Strong (1822-1894) was formerly president of Troy University and professor of exegetical theology at Drew Theological Seminary.

Hardcover: 1742 pages
Publisher: Zondervan; Supesaver ed. edition (September 1, 2001)

Vine's Complete Expository Dictionary Old and New TestamentVine's Complete Expository Dictionary Old and New Testament

Vine's Complete Expository Dictionary Old and New TestamentVine's Complete Expository Dictionary Old and New Testament Vine's Complete Expository Dictionary Old and New TestamentVine's Complete Expository Dictionary Old and New Testament

A Nelson exclusive. Study the meaning of biblical words in the original languages-without spending years learning Greek or Hebrew. This classic reference tool has helped thousands dig deeper into the meaning of the biblical text. Explains over 6,000 key biblical words. Includes a brand new comprehensive topical index that enables you to study biblical topics more thoroughly than ever before.

Hardcover: 1184 pages
Publisher: Thomas Nelson; 2nd Edition edition (August 26, 1996)


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