ellauri051.html on line 1342: 742 Where the she-whale swims with her calf and never forsakes it, 742 Missä naarasvalas ui vasikkansa kanssa eikä koskaan hylkää sitä,
ellauri053.html on line 163: On trouve du bitume un peu partout dans le monde, notamment aux Moyen et Proche-Orient où il est exploité depuis quatre millénaires ; il était utilisé par exemple pour calfater les bateaux en Mésopotamie, en Inde, en Égypte, en Phénicie.
ellauri061.html on line 461: HORATIO Ay, my lord, and of calf-skins too. HORATIO Siitä, ja naudan myös.
ellauri164.html on line 869: First, it is important to note that a pattern is established in the story of Israel and Moses. This pattern can be seen at Mt. Sinai when Aaron and Israel create the golden calf idol (Exodus 32). Israel sins, and in response to that the Lord tells Moses to step aside so that He may destroy Israel in His wrath (Exodus 32:9-10). When this occurs, Moses intercedes for Israel and pleads for God to turn away His fierce anger for His own sake (Exodus 32:11-14). This intercession works, and Israel is spared utter destruction. This pattern of sin, wrath, intercession, and relenting occurs twice more in the Book of Numbers: once in Number 14 when Israel rebels and refuses to go into the Promised Land, and again in Numbers 16 when Korah leads his rebellion against Moses and Aaron (the major difference in Numbers 16 being that Aaron is the one to intervene by offering incense for atonement to the Lord).
ellauri499.html on line 116: While the god Baal/Haddu is historically well attested outside of the Hebrew Bible and ancient Israel, YHWH’s historical origins remain obscure and his worship limited to Iron Age Israel and Judah. The Hebrew Bible occasionally describes YHWH(-El) with bovine language (Bellow/Snort/Grunt/Mooh)—especially horn imagery (Num 23:22, 24:8; Hosea 8:5–6, 10:5–6, 13:2) —although its Judahite authors roundly condemn Israel’s use of bull-calf icons to worship YHWH (Exod 32:4, 8; Deut 9:16; 1 Kgs 12:28–32; Ps 106:19–20; Neh 9:18; 2 Chr 13:8). For instance, Hosea 8:5–6* criticizes the “calf (icon) of Samaria,” which, particularly in light of the mention of “YHWH of Samaria” on Pithos A from Kuntillet ʿAğrûd, most likely served to emblemize YHWH. The “Berlin Hypothesis” posits that YHWH did not originate in the deep south but in the central Israelite highlands.
ellauri499.html on line 122: Many scholars also interpret the biblical story of Jeroboam I’s installation of bull-calf icons at Dan and Bethel (not Samaria) as a programmatic attempt to consolidate Israel’s political-religious identity in opposition to the political claims and religious traditions of the Davidic monarchy and its YHWistic temple in Jerusalem.
ellauri499.html on line 151: Whereas bull(-calf) imagery appears to have figured prominently in royal Israelite YHWistic worship, the iconography of the Jerusalem temple appears to have centered on (an invisible?) YHWH enthroned over a(n empty?) cherub-throne (1 Kgs 6:23–28, 8:6–7; cf. 2 Sam 22:11//Ps 18:11), upon which YHWH rides encompassed by cherubs and/or seraphs (e.g., Isa 6:2–3).
ellauri499.html on line 177: Opposition to Baal veneration in Judah may have arisen in small pockets of upper-class Judahite society as a political-religious effort to differentiate the politics of Judahite worship of YHWH from that of the northern Israelite YHWH cult, with its links to Lebanon and Syria. In the early to mid-eighth century, Jeroboam II appears to have placed YHWistic calf icons evoking the exodus in royal sanctuaries at Bethel and Dan(?) in an effort to further concentrate monarchic power in Samaria, which already had a calf icon emblemizing YHWH.
ellauri499.html on line 222: If you want to pin this down concretely, tell me which episode you have in mind for “Aaron, Ahab, Omri” (e.g., Aaron and the golden calf; Ahab/Elijah and Carmel; the Omri dynasty and Baal). Then I can show how those texts are arguing—and what a “non-polemical reconstruction” usually tries to preserve (and what it tries to discard).
xxx/ellauri086.html on line 75: About Lindsfarne Gospels Bede explains how each of the four Evangelists was represented by their own symbol: Matthew was the man, representing the human Christ; Mark was the lion, symbolising the triumphant Christ of the Resurrection; Luke was the calf, symbolising the sacrificial victim of the Crucifixion; and John was the eagle, symbolising Christ's second coming. A collective term for the symbols of the four Evangelists is the Tetramorphs. Each of the four Evangelists is accompanied by their respective symbol in their miniature portraits in the manuscript. In these portraits, Matthew, Mark, and Luke are shown writing, while John looks straight ahead at the reader holding his scroll. The Evangelists also represent the dual nature of Christ. Mark and John are shown as young men, symbolising the divine nature of Christ, and Matthew and Luke appear older and bearded, representing Christ's mortal nature.
xxx/ellauri178.html on line 175: Jimmy Metcalf
xxx/ellauri178.html on line 179: Ja tähän vähän Jim Metcalfin rohkaisevaa runoutta:
xxx/ellauri178.html on line 195: Jimmy Metcalf hetkinen kekä se nyt oli? Ainiin se oli se Helenin hongkongilainen paha mies, joka jaxoi aina nousta maasta uuteen erään, toisin kuin eräs intohimon professori. Olixen esikuva tää tuntematon New Orleansilainen runoilija Jim Metcalf? Olisko Pili todellakin pitänyt tällästä säälittävää seppoa saavuttamattomana roolimallina? Tokkopa.
xxx/ellauri509.html on line 256: Russia has imposed personal sanctions on 77 US politicians and officials, the Russian foreign ministry released on February 8, 2023. On February 16, 2023, the Migration Service of the Moscow Police slapped a 40-year entry ban to Russia on American citizen Alicia Day, who was detained two weeks earlier after walking a calf along Moscow's Red Square. Kai Paananen from Jankon Betoni and Heidi Hautala are the only Finns, the other 2 are Russian turncoat Jews.
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