month or more. Thus the birth took place in shelter found by Joseph during those weeks. Was Joseph so totally incompetent that he could provide nothin

blem is not the cave as such, but rather Justin’s placement of it “outside the village.” Many Palestinian village homes are built into caves.3 Yet Justin’s overall statement seems less than reliable. Due to the influence it has had, this text requires close examination. The statement reads: But when the child was born in Bethlehem, since Joseph could not find a lodging in that village, he took up his quarters in a certain cave near the village; and while they were there Mary brought forth the Christ and placed Him in a manger, and here the Magi came from Arabia and found Him. I have repeated to you...what Isaiah foretold about the sign which foreshadowed the Cave.4 Map of first century Palestine. The journey of Joseph and Mary from Nazareth to Bethlehem was a significant distance for an expectant mother to have traveled in those days.The Isaiah passage alluded to is Isaiah 33:16, which in its LXX version reads, “He shall dwell in a high cave of a strong rock.” One is obliged to suspect that Plummer is right when he accuses Justin of a tendency to “turn prophecy into history.”5 Indeed, all through his dialogue Justin tries very hard to convince his antagonist that Jesus is the Messiah by citing proof texts from the Old Testament. The above passage is no exception. We see the same methodology in his dealing with Genesis 49:11, which mentions tying a colt to a vine. In his commentary on the account of the passion in Luke 19:30–33, suddenly a vine appears. Justin writes, “For the foal of an ass stood bound to a vine at the entrance of the village.”6 Yet in another place Justin uses the same Old Testament verse, but applies his allegories in a different fashion and the vine disappears.7 Thus it would appear that tradition is created, or at least shaped, to fit “prophecy.” On the positive side, we note the absence of the late-night arrival story. Justin has taken seriously the fact that the text clearly affirms an extended presence in the village before the birth. But the reader is left with two problems. First, the phrase “while they were there” is applied to the cave outside the village rather than to the village itself (as in Lk 2:4). Secondly, we are told that Bethlehem turned Joseph and Mary out and thus they turned to a cave outside the village. The latter is problematic on two counts. First, Mary’s relative, Elizabeth, whom she had just visited (Lk 1:39), lived somewhere nearby in the “hill country of Judea.” If Joseph was rejected in Bethlehem and had no remaining family in the area, he could have turned to Mary’s family and easily found shelter. Secondly, Luke tells us the shepherds visited the baby and were overjoyed at all they had heard and seen (Lk 2:20). As Middle Eastern peasants they surely would have noticed the accommodations offered the Holy Family. If they had been inadequate, as good villagers they would have immediately helped the family make other arrangements. The text gives no hint that anyone was displeased. Thus, despite its antiquity, Justin’s exegesis and his direct and indirect violation of the clear statements of Luke arouse grave suspicions regarding the accuracy of his account of a birth outside the village. At the same time, the cave tradition itself may be historical. As indicated, many peasant homes in Palestine in the past were, or began as, caves. Thus, Justin’s “cave” and Matthew’s “house” (Mt 2:11) could be the same place. The manger is not a problem, as we will see. The same cave tradition (again outside the village) is repeated in the Protevangelium of James, along with the addition of the late-night-arrival myth. In the Protevangelium, the “days were fulfilled” not in the cave but along the way. Joseph and Mary have to stop because, as Mary says, “the child within me presses me, to come forth.” They are in a desert, and Joseph finds a cave (17:3–18:1) where the child is born and a number of gynecological wonders take place.8 Here we have clearly moved from typology to exaggerated myth.



Among other things, the hill country of Judea is hardly a desert
The pressure in both texts to have the birth take place outside of Bethlehem may be theological, as we will observe). Thus, having judged the outside-the-village tradition as textually inaccurate and historically unreliable, and having found no objections to the cave, we turn to an examination of the internal evidence of the text itself. All of the internal cultural evidence from the story points to a birth in a private home. This data is of two kinds: the make-up of the Middle Eastern extended family, and the physical structure of the Palestinian peasant home. In Luke 2 we are told that Joseph was returning to the village of Bethlehem from whence his family originated. The Middle Easterner is profoundly attached to his village of family origin. Indeed, though he himself may not have been born there, his home village is an integral part of his identity.9 Even if he has never been there before he can appear suddenly at the home of a distant cousin, recite his genealogy, and he is among friends. Joseph had only to say, “I am Joseph, son of Jacob, son of Matthan, son of Eleazar, the son of Eliud,” and the immediate response must have been, “You are welcome. What can we do for you?” If Joseph did have some member of the extended family resident in the village, he was honor-bound to seek them out. Furthermore, if he did not have family or friends in the village, as a member of the famous house of David, for the “sake of David,” he would still be welcomed into almost any village home. Yet, if we reject both of these alternatives and assume that Joseph did not have family or friends, and did not appeal to the name of David, even if he was a total stranger appearing in a strange village— still he would be able to find shelter for the birth of a child. Indeed, the birth of a child is a special occasion in any culture anywhere in the world. The idea that a woman about to give birth cannot find shelter and assistance from the village women in a Middle Eastern village, even if she is a total stranger, staggers the imagination. We are pressed to affirm on the basis of everything we know of Middle Eastern village life that Joseph most likely sought out and found adequate shelter in Bethlehem. This shelter, we assume, was an occupied private home, for it had a guest room that was full (as we will discover). What then of the manger? The text tells us, “She gave birth to her first son, wrapped him in swaddling clothes and laid him in a manger.” The traditional understanding of this verse in the Western world moves along the following path. Jesus was laid in a manger. Mangers are naturally found in animal stables. Ergo, Jesus was born in a stable. However, in the one-room peasant homes of Palestine and Lebanon, the manger is built into the floor of the house. The standard one-room village home consists of a living area for the family (Arabic mastaba), mangers built into the floor for feeding the animals (mostly at night), and a small area approximately four feet lower than the livinRosetta Stone Chinese

xed as the day in which the Israelites crossed into Canaan (Josh 4:19). The new moon that began Nisan of 1406 BC occurred at 05:10 UT (universal time)

enhotep II,” 84, footnote 15). Thus the new moon for the month of the conquest was observed by the Israelite priests on the evening of 18 April 1406 BC. Extrapolating forward, the 10th day of the month of Nisan/Abib would have been 28 April. As for the date of the completion of the conquest, Caleb notes that at the time of the division of the land, and thus immediately after the conquest formally concluded, he was 85 years old (Josh 14:10). He further provides a chronological harmonization for this event by noting that he was 40 years of age when Moses sent the 12 spies from Kadesh-barnea to spy out Canaan (Josh 14:7). Since this spying mission transpired in early summer of the second year after the exodus, and thus in 1445 BC, the 45 years of time (Josh 14:10) between these events effectively date the division of Canaan among the Israelite tribes to 1400 BC. Therefore, the conquest began in 1406 BC and concluded in 1400 BC, a span of six years. The northern campaign was far shorter in length because the operation hinged on one massive battle fought against the powerful king of Hazor and his allies (Josh 11:1–8).28. Although the exact date of Joshua’s death is impossible to determine, a close approximation can be made. While Israel was at Mt. Sinai in ca. 1446 BC, Joshua was said to be “a young man” (Exod 33:11), probably meaning that he was 30–50 years old, in contrast to the aged Moses. Moses was nearly 80 years old during his previous trip to Mt. Sinai (Exod 3:1), since he “was fulfilling 40 years of age” when he departed from Egypt (Acts 7:23), and the angel spoke to him at the burning bush “after 40 years had passed” (Acts 7:30). Leon Wood perceptively notes that “Joshua had been entrusted with more leadership than Caleb and also is said to have been ‘old and well advanced in years’ (Josh. 13:1) when Caleb speaks of himself as being yet strong and vigorous [Josh. 14:11]. Joshua was probably more than ninety at this time” (Leon J. Wood, A Survey of Israel’s History [Grand Rapids: Zondervan, 1986], 171). If Joshua may be adduced to have been ca. 95 years of age when he divided Canaan, then—since he lived to the ripe age of 110 years (Josh 24:29)—he would have lived another 15 years beyond this event, making 1384 BC the approximate year of his death. Thus Joshua would have been Caleb’s senior by ca. 10 years, and Moses’ junior by ca. 32 years, making Joshua “a young man” of ca. 49 years of age when he served Moses at the tent of meeting.29. Since these elders “who had known all of the acts of Yahweh that he had performed for Israel” (Josh 24:31) apparently were old enough to have experienced the exodus, but undoubtedly were younger than 20 years old when the 12 spies were sent to Kadesh-barnea (Num 14:29), they would have been no older than 82 years of age at Joshua’s death, if he actually died in ca. 1384 BC. Therefore, they may not have survived Joshua by any more than 5–10 years. This would be consistent with Steinmann’s proposition that the initial oppression of the Israelites during the period of the judges, as instigated by Cushan-Rishathaim of Mesopotamia (Judg 3:8), transpired in 1378 BC (Andrew E. Steinmann, “The Mysterious Numbers of the Book of Judges,” JETS 48:3 [Sep 2005], 499).30. John MacArthur, The MacArthur Study Bible (Nashville: Word, 1997), 339. Here, a handy chart documents the periods of oppression and rest under each judge, complete with references.31. Ibid., 335. For example, Judg 3:30–4:1 implies that Shamgar judged during the 80 years of peace after Ehud’s deliverance from the Moabites, while Judg 10:7 implies that Jephthah (occupied with the Ammonites in Transjordan) and Samson (busy with the Philistines in the Shephelah) were contemporaries (L. Wood, Survey, 171).32. Waterhouse gives a loose figure of 150 years between the two victories over Hazor, noting that “Hazor remained a foreign enclave within Israel until her fall, some 150 years later, to the victorious army of Deborah and Barak (Judg 4:4–24)” (Douglas Waterhouse, “Who Are the Habiru of the Amarna Letters?,” Journal of the Adventist Theological Society 12:1 [Spr 2001], 40).33. Yadin, The Rediscovery, 250.34. Ibid., 16.35. Kenneth A. Kitchen, On the Reliability of the Old Testament (Grand Rapids: Eerdmans, 2003), 175.36. Raymond O. Faulkner, A Concise Dictionary of Middle Egyptian (Oxford: Griffith Institute, 1981), 89.37. James K. Hoffmeier, “The Memphis and Karnak Stelae of Amenhotep II,” in The Context of Scripture III: Monumental Inscriptions from the Biblical World, ed. William W. Hallo (Leiden: Brill, 2000), 21.38. James K. Hoffmeier, Israel in Egypt: The Evidence for the Authenticity of the Exodus Tradition (New York: Oxford University Press, 1996), 109; Wood, “Rise and Fall,” 478.39. Mack concludes, “It is quite possible that Abimelech was the royal title rather than the personal name” (E. Mack, “Abimelech,” in ISBE, vol. 1 [Grand Rapids: Eerdmans, 1979], 9).40. Regarding the dating of the events in Judges 4, Wood notes that “Judges 4 gives an account of a confrontation between the Israelite tribes, led by Deborah and Barak, and Jabin king of Hazor in the late 13th century B.C.” (Bryant G. Wood, “Archaeological Views: Let the Evidence Speak,” BAR 33:2 [Mar/Apr 2007], 26).41. Yadin, The Head, 37.42. Ibid., 126.43. Ibid., 32.44. Piotr Bienkowski, “The Role of Hazor in the Late Bronze Age,” PEQ 119:1 (Jan-June 1987), 53.45. Yadin and Ben-Tor, “Hazor,” in New Encyclopedia 594. For a strong defense of the view that the book of Joshua as a whole was not composed by Joshua himself, and that it was written roughly 25 years after his death, see Keil and Delitzsch, “Joshua,” in Commentary of OT, 15–19. Their position is not only well argued and persuasive, but difficult to oppose with any success.46. Yadin, “Hazor,” in New Encyclopedia, 597. One cow’s liver, which consists of two broken fragments,



That was found in this heap bears a cuneiform inscription that on one
fragment reads, “One king will bend down another. An enemy will attack my country. . . . Forgiveness [will be granted] by the god to the men. A servant will rebel against his lord.” The other fragment reads, “I?tar [?] will eat the land. Nergal will . . . . The gods of the city will come back” (Yadin, The Rediscovery, 114–115). Perhaps future excavations at Hazor will reveal whether or not the impending attack anticipated by the inscriber is related to the eventual attack made by Joshua.47. Ibid., 115. In case future excavators of Late-Bronze-I Hazor follow Zuckerman’s colorful but flawed theory of internal revolt being the cause for the destruction of the final Late-Bronze city, they must find a way to rationalize the evidence related to this potter. If the Late-Bronze-I city was destroyed by an internal revolt led by disgruntled working-class residents who torched their town and fled the area in disgust, it must be explained why a common potter—who by definition musRosetta Stone English

“Meat Offered to Idols” in Pergamum and Thyatira

Tags: pergamum, thyatira, revelation, pompeii, funerary meals, meat to idols, balaam--> This article was originally published in the Fall 2001 issue of Bible and Spade.In 1986, Colin Hemer first published his book The Letters to the Seven Churches of Asia in Their Local Setting. He did an outstanding job of placing the letters to the Seven Churches of Asia Minor (Rv 1–3) in their historical-geographical setting at the end of the first century AD.When Hemer deals with the phrase “meat offered to idols” he comments that there are two aspects of the problem ... at Corinth, the consumption of idol-consecrated meat from the public market, and participation in the idolatrous guild-feast (see 1 Cor 8:1–13 and 10:20–30). The latter was the particular issue at Thyatira (2001:91–92).A year later. Dr. Charles A. Kennedy, who is now professor emeritus at Virginia Tech, in an article in- Love and Death in the Ancient Near East, challenged the standard interpretation and set forth another view of the phrasemeat offered to idols” (1987:227–236). Kennedy contends that Paul is addressing himself to one of the most pervasive problems faced by Christians anywhere at any time, the proper rites to be accorded their dead. Eidolothuton should be translated as ‘memorial meals for the dead’ (1987:229).The phrase “meal offered to idols” appears ten times in the New Testament. The first mention is in Acts 15 where the Jerasalem Council issued the decree to the Gentile believers in the Lord Jesus that they were to “abstain from things offered to idols, from blood, from things strangled, and from sexual immorality. If you keep yourself from these, you do well”(15:29 NKJV). The second time it is used in the Book of Acts is when Paul appears before James in Jerusalem (21:25). Paul addresses this issue in his first epistle to the church at Corinth in chapters 8–11. Paul begins this section, “Now concerning things offered to idols”(8:1). The phrase appears six times in the context (8:1, 4, 7, 10; 10:19, 28). The last two references are found in two of the letters addressed to the seven churches of Asia Minor (Rv 2:14, 20).This paper will examine C. A. Kennedy’s view of the phrase “meat offered to idols” as it relates to the church at Pergamum (2:14) and Thyatira (2:20).Pergamum. View from the summit of the hill on which the city of Pergamum sat, looking south into the fertile valley of the Caicus River.C. A. Kennedy’s ViewDr. Kennedy views the phrase “meat offered to idols” as a memorial meal for the dead. In his article he begins by looking at the etymology of the word eidolothuton, the phrase translated “meat offered to idols,” and then the archaeological evidence to support his thesis.Kennedy points out (1987:228,229) the presupposition of the usual interpretationthat the word eidolothuton is, as it were, self-explanatory. The two elements of the word, ‘idol’ and ‘sacrifice’ combine to form the compound “meal/food/things offered to idols.” The “idols” are taken to mean the statues of the Greek gods; therefore the sacrifices must be the victims slaughtered at their temples. Such meat, so the argument goes, is not to be eaten by Christians (1 Cor 10:14; cf. Acts 15:29).However, the word eidolon is rarely used in secular Greek in the usual sense of “idol” (i.e., a statue of a god). Kennedy contends tends that the meaning is “the representation of a real person” (1987:229). He then gives several examples. One example leads him to the second association, that of the shade or shadow” of a person who had died (1987:229).The second element of the word thuton is usually translated “sacrifice” yet this word has a wide range of meanings. Kennedy concludes his study of the etymology of the word by saying, “The combination of eidolo- and thuton should then be understood to mean ‘meal for the image of the deceased’ or more simply “a funerary meal/offering,’ ‘a memorial meal for the dead’.” (1987:230).Death Masks. A Roman patrician carrying the death masks of his deceased relatives.“An important element in the funeral rites was the image of the deceased. Wax masks were made and incorporated into effigies that might be displayed in public” (Kennedy 1987:231). Painted portraits could be displayed, and for the wealthy, a sculptured portrait bust.The best archaeological illustration of the memorial meals for the dead can be found in Pompeii, Italy. The city was covered with dust and ash during the eruption of Mount Vesuvius in AD 79 that left most of the necropolis intact. A tomb of Gnaeus Vibrius Saturninus exists outside the Herculaneum Gale on the Street of the Tombs. One entered the tomb complex via a small entrance from the street. A triclinium was in the center of the courtyard so the family members could recline while they ate the memorial meal in honor of the deceased relative. Elsewhere in the Pompeii necropolis one can see statues of the deceased person as well as memorial chapels with the image of the dead. Clement of Alexandria probably had similar tombs in Egypt in mind when he said:Tombs are objects of reverence in just the same way as temples are: in fact, pyramids, mausoleums and labyrinths are as it were temples (naoi) of dead men, just as the temples are tombs of the gods (Exhortation to the Greeks 4; LCL 111–113).Kennedy points out the irony of this statement by saying,In this very nice turn of phrases, Clement manages to criticize the cult of the dead and the pagan gods at the same time. If men set up shrines (i.e. tombs) to dead men, they tacitly admit that the gods venerated in shrines (i.e. temples) are just as dead (1987:233).Whenever “meat offered to idols” is mentioned in the Scriptures, it is always associated with sexual immorality. Apparently, the funerary meals would, at times, degenerate into orgies because the drinking got out of hand. This connection is evident in the two letters to the churches of Asia Minor.A Roman Tomb Triclinium at Pompeii. Roman tombs could be quite elaborate and include a place for memorial meals which would have been eaten at this triclinium, or table. Perhaps it was to one of these memorial meals that Paul alluded to when he wrote about dining in an “idol’s temple” (1 Cor 8:10)Funerary Meals in Pergamum (Rv 2:14)The Lord Jesus instructs the Apostle John to write to the angel (or church representative) of the church in Pergamum (Rv 2:12–17). John describes the Risen Lord Jesus as the One with the “sharp two-edged sword” (2:12). This metaphor is used elsewhere in the New Testament for the Word of God (Eph 6:17; Heb 4:12; cf. Rv 1:16). He commends them for holding fast to the Name of the Lord Jesus and not denying Him in spite of the persecution in the city “where Satan dwells” (2:13). However, the Lord had a few things against the church at Pergamum. First, there were some in the church that held to the “doctrine of Balaam” which included eating things sacrificed to idols, and committing sexual immorality (2:14). Second, there were also some in the church that held to the doctrine of the Nicolaitans (2:15). This error was in the Church at Ephesus, but the leaders of that church took a stand against this heresy (2:6).Dr. Robert Thomas in his commentary on the book of Revelation points out that these are two separate groups within the church, both of which had disobeyed the decision of the Jerusalem council in regard to idolatrous practices and fornication (cf. Acts 15:20, 29) (1992:193).The earliest witness to the Nicolaitans is the Church Father. Irenaeus, the bishop of Lyons (ca. 115-ca. 202). He was a disciple of Polycarp, the bishop of Smyrna in Asia Minor. Polycarp was a disciple of the Apostle John. In his work Against Heresies, chapter 26. Irenaeus wrote:The Nicolaitanes are the follower of that Nicolas who was one of the seven first ordained to the diaconate by the apostles (Acts 6:5). They lead lives of unrestrained indulgence.

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Along with a massive amount of disintegrated mudbrick debris everywhere we dig.

In situ Middle Bronze Age pottery has been found in a couple of squares 12 feet below the present surface of the mound.When this city was finally destroyed, possibly in the days of Abraham and Lot (see Gn 19), it was after some 2,500 years of occupation.This level would be the one that we believe could be the Sodom of the Bible. The Late Bronze Age: Tall el-Hammam in the Days of MosesAfter destruction of the Middle Bronze city (sometime before 1600 BC), the whole site appears to have no city wall or permanent occupation for 500-700 years.During this same period, all the cities on the eastern Jordan plain (kikkar) appear to have the same hiatus in settlement.That was also the time period when the Israelites passed through this area – called at that time “the plains (araboth) of Moab” (Nu 22:1).Moab was one of the non-Canaanite cultures living in the Jordanian mountains.Their kingdom centered in the highlands between the Arnon River (modern Wadi Mujib) and the Zared River (modern Wadi Hasa) Rivers (Nu 21:13).God specified to the Israelites that they could not fight with or occupy Moabite land (Dt 2:9). So, it is an interesting paradox that this land, about 20 miles north of the Arnon (Mujib), would be called the plains of Moab.Apparently, at some point during the occupational hiatus in the kikkar of the Jordan (from the Middle Bronze destruction to 1400 BC), the Moabite kingdom controlled this region and it is thus mentioned in the Exodus narrative as the plains (araboth) of Moab.Yet at the time of Moses, King Sihon of the Amorites, living in Heshbon, had captured this land that wasformerly under Moabite control (as far south as the Arnon; Nu 21:26).The Israelites defeated Sihon in battle and took control of their lands (Nu 21:23-24), including this area. The Israelites’ last camp east of the Jordan is mentioned at Abel Shittim (Nu 25:1; and vicinity Nu 33:49) in the plains (araboth) of Moab.The name Abel Shittim (“meadow of the shittah trees”) suggests an area where many of these trees grew in the midst of an arabah (“desert”), the Hebrew word from which we get Arab or “desert dweller.”The shittah tree (called acacia today) was used to construct both the tabernacle and its furniture at Mount Sinai (Ex 25-38).It grows in arid climates and fits both the term arabah and the southern Jordan Valley region.While I have not seen any acacia trees in the immediate area, Lieutenant W.E. Lynch of the United States Expedition to the Jordan River and the Dead Sea reported seeing them in this region in 1848. Abel Shittim does not sound like a city in the Bible, but more like an oasis.An oasis indicates a water source and the modern Arabic name Tall el-Hammam means the “mound of the hot spring.” Since the Biblical text puts Abel Shittim in the vicinity of Tall el-Hamman, as the largest tall in the whole region it is tempting tovisualize Moses, Joshua, the Israelites and the Tabernacle all camping in the midst of the ruins of the upper and lower tells.For this very reason, and without any archaeological evidence, many scholars have assumed that Tall el-Hammam must have been the site of Abel Shittim (check the maps in the back of your Bible).From there Moses went east back up into the Jordanian highlands and died on Mount Nebo (Dt 34).Joshua, the Israelites and the Tabernacle went west to the Jordan River. To this point in our excavations, we do not have any evidence that the Israelites did stay here for a short period of time – but our extensive observations of the region suggest it was indeed the most logical place to camp. It was while Israel was camped here that Baalam, the son of Beor, looked down on them from the Jordanian highlands and pronounced four blessings on them (Nu 22-24).Also, at Abel Shittim the Israelites fell into immorality associated with the worship of Baal Peor, apparently at Balaam’s prompting (Nu 31:16 – see also 2 Peter 2:15; Rev 2:14), and suffered God’s judgment (Nu 25:1-9) as a result.Balaam must have been an important religious figure in this region, because archaeologists found additional oracles of “Baalam the son of Beor” inscribed on limestone plaster at Deir Alla (dated to the 8th century BC), some 30 miles north of Tall el-Hammam. Three views of the Movenpick Resort and Spa Dead Sea, on the sea’s eastern shore looking across to the west shore. This is the TeHEP headquarters while digging at Tall el-Hammam. The Iron Age: The Tall el-Hammam of Solomon and the Kingdom of IsraelAt the time of the Conquest of Canaan, the tribes of Reuben, Gad and half of Manasseh requested and were allowed to occupy land on the east sideof the Jordan River that belonged to the kingdoms of Og (king of Bashan) and Sihon (king of the Amorites).But they were expressly forbidden from occupying the property of the Edomites, Moabites or Ammonites (Nu 32).The border between the inheritance of Gad (north) and Reuben (south) passes right by Tall el-Hammam (Jos 13:15-28).At this point we are not able to clarify the precise border line or on which side our site was located.Either way, it was in the territory of Israelite occupation.Again, pottery from the excavation at Tall el-Hammam suggests a cultural connection to Canaan west of the Jordan River, and not the Jordanian highlands (Moabite or Ammonite). After the occupational hiatus in the region during the first millennium BC, the upper tall of our site was again occupied.This was a major city with a wall three meter wide circling the top of the tall, sitting on the top of the mudbrick rampart of the Middle Bronze Age city.Many stone and mudbrick walls from the city of this time can be seen right on, and just beneath, the surface of the tall.Because the pottery does not suggest either a strong Ammonite or Moabite presence at Tall el-Hammam, it is interesting to wonder if the site was part of Solomon’s twelfth administrative district in Gilead (I Kgs 4:19), with Geber the son of Uri as the district administrator (in the former area of Sihon and Og).It was in this district that Solomon also had the bronze items of his Temple cast in clay molds on the plains of the Jordan (2 Chr 4:17). Is it possible that this district’s capital city was located at Tall el-Hamman, in eyesight of Jerusalem’s Mount of Olives? Either way, archaeological evidence does indicate at least two destructions of this city during the Iron Age – either by earthquake or enemy.It is tempting to wonder if the same 8th century BC earthquake that destroyed Deir Alla (perhaps the earthquake of Amos 1:1 and Zech 14:4-5, the one probably responsible for the 8th century BC destructions at Hazor and Samaria) also caused the destruction at Tall el-Hammam. The Greco-Roman Period: The Tall el-Hammam of the New TestamentYet occupation at Tall el-Hammam continued after the Iron Age.To date it is not clear how things progressed at the site from the end of the Iron Age into the Hellenistic and Roman periods.In the early 1800’s, W.M. Thomson identified warm sulfur springs and ancient baths on the plain right next to where the upper and lower talls connect.This is the same area where we uncovered a significant structure from the Roman period this year.Many artifacts from both the Roman and Byzantine periods have been found there, including coins, pottery sherds and fragments of blown glass.Last season (2008) we also uncovered a Roman aqueduct just off the southeast edge of the site.It ran low along the ground (with about a 10 degree slope) for at least 180 yards, of which we have clarified some 100 yards.Since plowing banana fields and digging modern graves has revealed Roman and Byzantine mosaic floors over a mile to our southwest, it appears a major Roman-era city was once located at the edge of our talls.This suggests the usual settlement pattern of Greco-Roman cities in Palestine – not resettling on the ancient talls, but building cities down below, near the water source – was also practiced at Tall-Hammam.Still, pottery and some walls on both the eastern and western ends of the upper tall indicate some level of occupation at this time. In reality, the whole region was rich with activity in New Testament times.

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10 Mar 11 Five Wonderful Events In The Caribbean To Experience In December

Five Wonderful Events In The Caribbean To Experience In DecemberBy: danica .... Click author's name to view profile and articles!!!Retargeting by ChangoTweet During December, visitors to the Caribbean will find themselves enchanted by five diverse events: the St. Lucia's Heineken Kalalu Music Festival, the Cayman Jazz Festival, the St. Kitts Carnival, the Bahamas Junkaroo and the Bahamas International Film Festival.Whenever the name of Caribbean emerges in the talks of people, the wonderful palm-fringed seaside and the striking and unusual style of cooking over there e to their minds. In the Caribbean, every destination is an escape to paradise. Whether you are relaxing on Carriacou's beautiful beaches, or exploring the untouched exotica of Petite Martinique, every destination will be a delight. Besides the wholesome beauty that is available on the islands, visitors and tourists can also hope for several fascinating activities that will definitely plete their vacation. Following are a few events in which you can participate in December:The Bahamas International Film FestivalThe Bahamas features its own version of Hollywood's glitz and glamor at the Bahamas International Film Festival, also known as BIFF. Cinema fanatics will definitely enjoy such a wonderful event. Occurring from 6 December to 13 December, the film festival is renowned for attracting heavyweights in the film industry such as Hollywood directors and A-list actors like Nicolas Cage, Johnny Depp and Sean Connery. Some of the activities offered through the BIFF program include exclusive screenings, writing and film workshops, seminars and fund raising events.St. Kitts CarnivalA lot of Caribbean Islands hold celebrations honoring historical occasions and culture. Caribbean Carnivals with their colorful parades, street parties, and lively costumes and decorations are an icon. St. Kitts Carnival is known for its holiday festivities and, simultaneously, for its memoration of national pride. It starts in mid December and continues until the 2nd of January. Here are the things that are sure to enchant everyone who visits: gala street parties and pageants, many food fairs, marvelous music, and a grand parade.The Jazz Festival on CaymanAlthough relatively new pared to other historic festivals, the Cayman Jazz Festival is an unforgettable experience for music lovers and for anyone seeking a relaxing night of music and entertainment. Famous international artists like Oleta Adams and Alicia Keys and even Peabo Bryson will wow the guests, along with more local acts.{The Bahamas JunkanooJunkanoo in the BahamasThe Bahamas Junkanoo is a unique and totally different kind of street parade. It runs on different days with each highlighting different events. The young and impressive Bahamian Junkanoo dancers are featured in the Junior Junkanoo Parade held on the second Thursday of December. Since their youth, these dancers have been instilled with a love for their art and will awe onlookers with their talents and skills. On December 26, there is another Junkaroo parade. Known as the Boxing Day Junkanoo parade, this event showcases the best Junkanoo performers, spectacular costumes and distinctive musical acpaniments. At 2 o'clock in the morning, right after the Christmas midnight mass, the biggest non-religious fesitval in the Bahamas starts its parade.St. Lucia's Heineken Kalalu World Music FestivalMusic lovers and enthusiasts will be drawn to the island of St. Lucia for the Heineken Kalalu World Music Festival. This musical festival prides itself with a colorful amalgam of different musical genres, traditions and styles and showcases all these on the oceanfront. The festival spans four evenings and is a multi-ethnic celebration of musical diversity that is sure to hold the attention of any music enthusiast.You will enjoy the Caribbean not just because it is a lovely getaway but also because there's a lot for tourists to do.Article Source: abcarticledirectoryFor additional details on Caribbean events and hotels in places like Carriacou, go to: hotellaurenaNote: The content of this article solely conveys the opinion of its author, danicaRetargeting by ChangoDid You Like This Article? Share It With YourFriends!Please Rate this Article 5 out of 54 out of 53 out of 52 out of 51 out of 5 Not yet Rated Click the XML Icon to Receive Free Articles About Auditing via RSS!Additional Articles From - Home Accounting AuditingWhat you need to know about Auditing from the experts.- By : john newportCulture and business proposition- By : foxhatsNavigating Miscellaneous Itemized Deductions- By : Sawyer AdamsAbout The National Association Of Enrolled Agents (NAEA)- By : Sawyer AdamsThe History Of Enrolled Agents- By : Sawyer AdamsThe Canon Sd780is Black Silver Gold Red - Very Nice Christmas Gift- By : ArticleSubmit AutoIRS Increasing Enforcement Activity- By : Sawyer AdamsDestination Military Surplus Products- By : Ali Khan5 Tips For Getting The Right Health Insurance For Your Needs- By : danica12 Quick Tips For Eye Shadow- By : Ali Khan Still Searching? Last Chance to find what you're looking for. Try using Bing Search!

5 Mar 11 How To Profit From Untapped Affiliate Markets

How To Profit From Untapped Affiliate MarketsBy: James Woolley .... Click author's name to view profile and articles!!!Retargeting by ChangoTweet Affiliate marketing can be extremely lucrative as we all know, but when you're just starting out it can be daunting looking for affiliate products or programs to promote because most of them are already being heavily promoted by more experienced affiliate marketers than yourself.So how can you find untapped, and therefore potentially highly profitable products to promote as an affiliate?Well let's start off with Clickbank, the leading retailer of digital products, and one of the most popular affiliate networks.You're probably wondering why I'm mentioning Clickbank, as most of these products have incredibly fierce competition, but because they sell so many products NHL Shop
there are still some very profitable opportunities.For example, most people naturally go straight to the best-selling products in each category to find products to promote. However, while it's a natural assumption to make that all the best products on Clickbank are the biggest sellers, you will often find some hidden gems that haven't yet taken off for whatever reason, that you can make very good profits from promoting on PPC search engines, in email promotions, on your websites, etc.That's one way of profiting from Clickbank products. An even better way is to find new products and promote them heavily as soon as they go on sale, particularly the quality products that have strong sales pages. I'm not talking about the internet marketing / make money products here, as these are often heavily promoted by the internet marketing gurus, but the various different niche products which have far less competition.This can be extremely lucrative, and is now very easy to do because there are specialist sites that will allow you to constantly scan for any new products that have just entered the marketplace.Okay, let's now look beyond Clickbank, as there are many other untapped affiliate markets out there.Do a search for 'affiliate networks' and you will come across hundreds of different affiliate networks, each of which will often list plenty of companies and their respective products that you can promote as an affiliate.These networks present plenty of opportunities because the sheer volume of companies out there that have an affiliate program means that there will inevitably be some companies that are under-represented by affiliates, particularly on Google Adwords and other PPC search engines.This is particularly true outside of the US, where you will generally find that there is far less competition in both the organic search results and the paid search results. Furthermore, if you look outside of the US, and look out for companies that don't belong to an affiliate network but instead have their own individual affiliate program, you can make substantial profits as you will have far fewer competitors.This leads me on to my final point - promoting affiliate programs in non-English speaking countries. While you will find slightly less competition promoting affiliate products in countries like the UK, Vancouver Canucks jersey
Canada and Australia, you will find that you will have substantially less competition in the various non-English speaking countries of the world.This is potentially an absolute goldmine. The problem you have of course is not finding suitable products, but translating your sales page or website into a different language. Most translation software simply won't cut it as they very rarely translate perfectly into the natural language, and therefore will look amateurish, which will adversely affect your affiliate commissions.The best way of translating your website, therefore, is by going directly to a native in-country translator. You can do this either through making friends with someone from that country over the internet, or by going to one of the many freelance sites out there and hiring someone to do the work for you.Okay that basically sums up just some of the ways you can find affiliate products to promote that have limited competition. Remember there are so many opportunities out there because you will never run out of companies to promote. The world's a big place and there will always be good companies out there who need more affiliates in all kinds of different niches.Article Source: http://www.shop-on-sale.com James Woolley is a full-time marketer who successfully runs a number of niche websites. His main site helps people make money online, and is essentially a complete internet marketing resource guide.Note: The content of this article solely conveys the opinion of its author, James WoolleyRetargeting by ChangoDid You Like This Article? Share It With YourFriends!Please Rate this Article 5 out of 54 out of 53 out of 52 out of 51 out of 5 Not yet Rated Click the XML Icon to Receive Free Articles About Affiliate Programs What Cloth Diaper Provides The Top Match For Newborns?- By : mirtagaylWhat is Affiliate Marketing and Why You Should Do It?- By : James A AndersonEarning Money Quickly With Email Marketing - True or False?- By : chad buistMoney Creating Tips For Individuals Involved In An Online Affiliate Marketing Home Canucks jersey
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24 Jan 11 Oklahoma Sooners Football: Scouting the Texas Longhorns

Ronald Martinez/Getty ImagesThe Oklahoma Sooners are heading south this week. Not figuratively in their level of play, but rather literally as they head down to the State Fair of Texas in Dallas to take on their arch nemesis, the Texas Longhorns. The Red River Rivalry is one of the greatest rivalries in all ofSan Diego Chargers jersey
sports, not to mention college football. The setting for this game, the Cotton Bowl, is one of the most historic venues in college football and this rivalry produces one of the greatest images in sports: the stadium split right down the 50-yard line. One side crimson, the other burnt orange. The 105th edition of this game is full of various storylines that have developed in the first few weeks of the season. For the Sooners, the biggest storyline has been the lack of consistency on both sides of the ball. Offensively, Oklahoma has been struggling to establish a running game and needs to do so in order to have success against a very good Texas defense on Saturday. Defensively, Oklahoma has struggled to stop the run. Granted, Air Force is a horrible indicator of the quality of a run defense, but Cincinnati managed to chalk up a lot of yards on the ground last week in a 31-29 Sooners' victory. The Sooners will also have to shore up the middle of the defense to contain the Texas running game.Turning to Texas, the Longhorns are coming off an embarrassing home loss to UCLA in which their offense was exposed as beyond inept and the defense exposed as having some chinks in the armor. Needless to see, Texas will be coming into Dallas looking to prove last week was a fluke game and that the real Texas team is a national title contender.The Texas offense is led by sophomore quarterback Garrett Gilbert. Gilbert, who was heralded with much fanfare after a less than stellar performance in last year's national championship game, has been inconsistent so far this year and has not been able to get the Texas offense going. Offensive coordinator Greg Davis, along with head coach Mack Brown, changed the Texas offense in the offseason to a more pro-style attack to fit the talents of Gilbert better as well as try to develop a more consistent, downhill running attack. Thus far, this strategy has failed to produce results in large part because the Texas offensive line has been used to pass blocking and not to just pushing people off the line as part of a power running San Francisco 49ers jersey
game.There is plenty of talent on the offensive side of the ball for Texas. The backfield is made up of three running backs, Cody Johnson, Tre Newton, and Fozzy Whitaker, all of whom have started a game this year. None of the three has established themselves as a go-to back and one on whom Texas can rely on consistently.There are also many good receivers on the outside for Texas, led by freshman Mike Davis. Davis is joined by James Kirkendoll, Marquis Goodwin, and Macolm Williams to lead the receiving corps. Gilbert has plenty of talent at his disposal. He just has to get them the ball.Defensively, the Longhorns are extremely good and deep. Things start at the top with defensive coordinator Will Muschamp who channels enormous amounts of energy and passion during games, something that his players feed off of in a big way.The defensive line is big and quick, led by Sam Acho and Kheeston Randall. Freshman Jackson Jeffcoat has also proven to be a stellar pass rusher and has been playing a lot this season. He will definitely turn into an elite defensive end in the years to come.Linebacker is a position of strength for Texas, but probably the weakest of the three. Keenan Robinson leads this unit and leads the team on the year with 31 tackles. Eddie Jones and Sam Acho's brother Emmanuel round out the starters. All have lots of talent, but were exposed by the running game of UCLA last week. The secondary is the strength of this defense and on a larger scale, the team. Cornerbacks Chykie and Curtis Brown form one of the best tandems in the country and safeties Blake Gideon and Kenny Vaccaro are also stellar players. The best of the bunch is Aaron Williams, a junior nickel back who has the potential to be a top-10 pick in the NFL draft next year. Oklahoma is coming into this game as the favorites, but seeing as this is a rivalry game, that means absolutely nothing, especially since Texas is coming off a big loss and will be looking to prove themselves. Oklahoma must establish the running game and be able to stop Texas from establishing any form of a running game. In doing so, they can make and already incompetent Texas offense one-dimensional and much easier to contain. Landry Jones MUST be smart with the football and not force throws or we could have a repeat ofSeattle Seahawks jersey
the Nebraska game last year in which he threw five interceptions. The Texas secondary is too good to make dumb throws against. Oklahoma and Texas will clash Saturday at the Cotton Bowl for bragging rights and so much more. With it being a rivalry game, all bets are off as to how this one will turn out. So why did I just write that whole report to end with that?