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The names 'Gog' and 'Magog' are found in the Old Testament, in the Pseud-Epigrapha and the Qumran-writings, in the Targums and in other Jewish texts, in the New Testament, in the wirtings of the Church Fathers, and even in the Koran. In most aof these texts Gog and Magog are persons or nations opposing God's people in the endtime-tribulations.Sverre Boe focuses on John's use of various Gog and Magog traditions in Revelation 19,17-20,10. He assembles all these traditions and also refers to several hundreds of scholarly works on these many texts. He further contributes to the ongoing discussions about the inter-textual relationship between Revelation and the Old Testament. He argues that John used Ezekiel 38-39 extensively, and that there are structural analogies beween Rev. 19,11-22,5 and Ezek. 36-48. Although Sverre Boe does not raise the fundamental questions about the co-called millennium in Rev. 20 as such, he givesmany implications for that issue also. Finally he concludes that Revelation does not see Gog and Magog as Israel's enemies in an ethnic sense, since John seems to universalize his pre-texts to fit the New Testament notion of God's people as comprising Christians of all nations.
These images, which reached a broad and socially varied audience across Western Europe, appeared in virtually all artistic media, including illuminated manuscripts, stained glass, sculpture, metalwork, and tapestry.".
Alexander the Great (356-333 BC) was to capture the imagination of his contemporaries and future generations. His image abounds in various cultures and literatures - Eastern and Western - and spread around the globe through oral and literary media at an astonishing rate during late antiquity and the early Islamic period. The first Iskandarnama, or 'The Book of Alexander', now held in a private collection in Tehran, is the oldest prose version of the Alexander romance in the Persian tradition. Thought to have been written at some point between the eleventh and fourteenth centuries by an unknown author, the lively narrative recasts Alexander as Iskandar, a Muslim champion - a king and prophet, albeit flawed but heroic, and remarkably appropriated to Islam, though the historic Alexander lived and died some 1,000 years before the birth of the faith. This new English translation of the under-studied text is the first to be presented unabridged and sheds fresh light onto the shape and structure of this vital document.In so doing it invites a reconsideration of the transformation of a Western historical figure - and one-time mortal enemy of Persia - into a legendary hero adopted by Iranian historiographic myth-making. Evangelos Venetis, the translator, also offers a textual analysis, providing much-needed context and explanations on both content and subsequent reception. This landmark publication will be invaluable to students and scholars of classical Persian literature, ancient and medieval history and Middle East studies, as well as to anyone studying the Alexander tradition.
Sacred scripture of Islam: Mohammed's revelations concerning the omniscience and majesty of God, death and judgment, the proper conduct of the faithful, previous prophets, kindness to orphans, more.
Drawing from the Bible, the Pseudepigrapha, the Talmud and Midrash, the kabbalistic literature, medieval folklore, Hasidic texts, and oral lore collected in the modern era, Schwartz has gathered together nearly 700 of the key Jewish myths. For each myth, he includes extensive commentary, revealing the source of the myth and explaining how it relates to other Jewish myths as well as to world literature --from publisher description
Includes section "Reviews".