Podcasts about tragedian

Programa 383 del 01 de mayo, trasmitiendo en España en Sol y Rabia, Revi Radio, TNT Radio Rock, El Lokal del Rock y Asalto Mata Radio Rock, en Argentina en Lado Salvaje Radio y en Puerto Rico en Heavy Metal Mansion. Con bandas clásicas como Van Halen, Whitesnake, Motley Crue y Kiss junto a otras mas frescas como Tragedian, Traitor, Brothers In Arms, Dog Temper, D´OR, M.IL L.ION, Tony Mitchell, Zakk Sabbath, Minddivide y Amaranthe. De España tenemos a Adventus, 8 Cuerdas y Braindrag. Canciones que escucharemos hoy. 1.Tragedian - The Chance, 2.Traitor - Total Thrash, 3.Adventus - Aire, 4.Adventus - Todo da Igual, 5.8 Cuerdas - Ven, 6.Braindrag - Nexe Electric, 7.Brothers In Arms - Last to Know, 8.Van Halen - Hot for Teacher, 9.Dog Temper - Wild Boyz, 10.Whitesnake - Bad Boys, 11.DOR - Jack in the Box, 12.Motley Crue - Girls Girls Girls, 13.M.IL L.ION - Doctor Lööv , 14.Kiss - Calling Dr. Love, 15.Tony Mitchell - Borderline, 16.Zakk Sabbath - Children of the Grave, 17.Minddivide - Fragment 28, 18.Amaranthe - The Catalyst

Here's Dan's "The Tragedian": https://youtu.be/6b97Nf60EAg?si=HS4ro0C1YwCUe3lK. We had a lot of fun making this - just saying!

In this weekend episode, Victor Davis Hanson talks with cohost Sami Winc about the Ukraine War two years later, Trump settlement and the NY business community, S.A.T. scores return to university admissions, new non-science in CDC and Health Department decisions, and the last tragedian Euripides.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

For the final episode in Among the Ancients, Emily and Tom look at Seneca, whose life is relatively well known to us. A child of the established Roman Empire, born around the same time as Jesus, Seneca had turbulent relationships with the emperors of his time: exiled by Caligula, he returned to tutor the young Nero, but was eventually forced to commit suicide after being accused of a treasonous plot. For a long time, Seneca the Philosopher was often assumed to be a different person from Seneca the Tragedian, as they seemed such different writers. As a philosopher, he is the main source of what we know about Roman Stoicism, which prioritises virtue and the dispelling of false beliefs. Seneca's dramas, however, are full of extreme emotions and violence. Emily and Tom focus on two of these tragedies, Thyestes and Trojan Women, and consider how the two sides of Seneca fit together.This is an extract from the episode. To listen in full and to our other Close Readings series, sign up:Directly in Apple Podcasts: https://apple.co/3pJoFPqIn other podcast apps: lrb.me/closereadingsFind out about Close Readings Plus: lrb.me/plusEmily Wilson is Professor of Classical Studies at the University of Pennsylvania and Thomas Jones is an editor at the London Review of Books. Hosted on Acast. See acast.com/privacy for more information.

🎸” 194 – Reviewing 2023 Part 1“ 🎙️ Playlist: 1.- STARDUST- War. 2.- CHRIS ROSANDER - LITTLE WHITE LINES. 3.- CREYE - Spreading Fire. 4.- STREETLIGHT- Fire Burnin'. 5.- BEYOND THE BLACK - Wide Awake. 6.- TARQUE - He vuelto para veros arder. 7.- BOYS FROM HEAVEN- Last Time. 8.- HACKERS - Juego De Cobardes. 9.- TONY MITCHELL- Blue Lightning. 10.- THE UNITY - Never Surrender. 11.- KENT HILLI Only Dreaming 12.- THE DEFIANTS-Go Big Or Go Home. 13.- RIAN- The Silence of Our Dreams. 14.- STRANGERLAND - Never. 15.- VITALINES - Judgement Day Is Here. 16.- IRON SAVIOR - Through The Fires Of Hell. 17.- SOEN – Tragedian. 18.- WINGER - Stick the Knife in and Twist. 19.- VANDENBERG- Hit The Ground Running 20.- SECRET - Take It Easy. 21.- THE FLOWER KINGS - Beginner's Eyes. 22.- MASAKI - Stone Cold. 23.-ALICE COOPER - Road Rats Forever. 24.- ROBBY VALENTINE- Never Fall In Line.

11-vuotias Luke Batty oli intohimoinen urheilija. Hän oli erityisen innoissaan, kun eräänä kesäiltana vuonna 2014 hänen isänsä ilmestyi seuraamaan joukkueen krikettiharjoituksia. Luken vanhemmat olivat eronneet, ja poika tapasi isäänsä verrattain harvoin. Iloinen tunnelma valahti kuitenkin järkytykseksi, kun australialaisen pikkupaikkakunnan urheilukentästä tuli murhenäytelmän keskiö. Tragedian taustalta keriytyi auki vuosikymmenen verran koettelemuksia, mutta kukaan ei kuitenkaan ollut osannut ennakoida sitä tapahtuvaksi. KAUPALLINEN YHTEISTYÖ: Nextory. Lunasta 45 päivän maksuton kokeilujakso ääni- ja e-kirjapalvelu Nextoryyn täältä: [tarjous päättynyt] Sähköposti: hiljaisiahuutoja@gmail.com Instagram: hiljaisiahuutoja Musiikki: https://soundcloud.com/santer1 (yhteys: santericorp@gmail.com) Lähdeluettelo: https://docs.google.com/document/d/1nLlH77ctT2RjpCScodgylkWprfS5iS6t/edit?usp=sharing&ouid=116553631593863819337&rtpof=true&sd=true

Understanding the Bible Made Easy: Bible Study Guide for Beginners: https://amzn.to/3QOOdCYChristian Devotional and Prayer Journal for Women: https://amzn.to/3F2s2G0Click the link to receive two free audiobooks from Audible: https://amzn.to/3uoIVVoClick here to connect and follow: https://linktr.ee/shelbygreenmedia Gunsmoke Welcome to Cowboy Classics, your ultimate destination for the best Old Time Radio Shows featuring classic Westerns. Our podcast takes you back to the Golden Age of Radio when the American frontier was the Wild West, and adventures were the norm. Join us as we saddle up and ride off into the sunset with vintage radio shows that feature the rugged and daring heroes of the West. Immerse yourself in the nostalgic entertainment of Retro Audio and Vintage Drama that has captivated audiences for generations. Relive the glory days of OTR Podcasts and the iconic characters of cowboy fiction, such as John Wayne, Roy Rogers, Gene Autry, Hopalong Cassidy, and the Lone Ranger. So, sit back, relax, and enjoy the wild ride with Cowboy Classics - the home of the greatest Westerns on Old Time Radio!Gunsmoke, Cowboy Classics, Old Time Radio, Westerns, Best Radio Shows, Golden Age of Radio, Classic Westerns, Western Adventures, American Frontier, Wild West, Vintage Radio Shows, Nostalgic Entertainment, Retro Audio, Vintage Drama, OTR Podcast, Western Heroes, Cowboy Fiction, Ranchers and Outlaws, Trail Drive, Gunslingers, John Wayne, Roy Rogers, Gene Autry, Hopalong Cassidy, Lone RangerSupport this podcast at — https://redcircle.com/cowboy-classics-old-time-radio-westerns-podcast/exclusive-contentAdvertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

We finished our discussion of "The Great Divorce" last Monday. We focused on the conversations between the Lizard Man with the Angel and then the Lady with Frank and his Tragedian. Key points we raised included:We each get to make the Eve choiceOur sin MUST die, then gloriousness comes in its placeThe invitation of the cross - God's sufficiency - is enough to cover our insufficiencyJoy MUST win - Hell will not be able to veto HeavenWe must approach others as the Real People - with profound love AND speaking truth

This bonus episode of Judaism Unbound is presented in partnership with Theatre Dybbuk. Once a month, their podcast -- called The Dybbukast -- releases a new episode, and we are proud to feature their second season's eighth episode as a bonus episode here on Judaism Unbound's feed. In each episode, they bring poems, plays, and other creative texts from throughout history to life, all while revealing their relationships to issues still present today. Subscribe to The Dybbukast on Apple Podcasts, or anywhere else that podcasts are found.The Exagoge of Ezekiel the Tragedian is the earliest documented Jewish play, thought to have been written in Alexandria, Egypt in the second century BCE.  From the fragments that remain, we know that it tells the biblical Exodus narrative in the style of a Greek tragedy. In 2016, theatre dybbuk combined the extant 269 lines with modern-day stories of refugees, immigrants, and other voices from the American experience to form a new adaptation, titled exagoge, that relates the ancient story to contemporary issues.This episode, presented in collaboration with the Jack, Joseph and Morton Mandel Center for Studies in Jewish Education at Brandeis University, features performances from exagoge intercut with a conversation recorded at the annual convention of the Central Conference of American Rabbis in March 2022 between theatre dybbuk's artistic director, Aaron Henne, and Dr. Miriam Heller Stern. Dr. Stern, the Vice Provost for Educational Strategy at Hebrew Union College-Jewish Institute of Religion and founder of Beit HaYozter/the Creativity Braintrust, studied theatre dybbuk's process alongside Dr. Tobin Belzer during the creation of the adaptation.

The Exagoge of Ezekiel the Tragedian is the earliest documented Jewish play, thought to have been written in Alexandria, Egypt in the second century BCE.  From the fragments that remain, we know that it tells the biblical Exodus narrative in the style of a Greek tragedy. In 2016, theatre dybbuk combined the extant 269 lines with modern-day stories of refugees, immigrants, and other voices from the American experience to form a new adaptation, titled exagoge, that relates the ancient story to contemporary issues.This episode, presented in collaboration with the Jack, Joseph and Morton Mandel Center for Studies in Jewish Education at Brandeis University, features performances from exagoge intercut with a conversation recorded at the annual convention of the Central Conference of American Rabbis in March 2022 between theatre dybbuk's artistic director, Aaron Henne, and Dr. Miriam Heller Stern. Dr. Stern, the Vice Provost for Educational Strategy at Hebrew Union College-Jewish Institute of Religion and founder of Beit HaYozter/the Creativity Braintrust, studied theatre dybbuk's process alongside Dr. Tobin Belzer during the creation of the adaptation.This episode is made possible in part by a grant from the City of Los Angeles Department of Cultural Affairs.

In Ep 20, listeners Ep 4 Walter Fest continues! Char and Jackie go traipsing through the family line and grave site of the great tragedian, John McCullough 1832-1885. Irish born, but local to Philadelphia. Personal friend to Walter Hubbell. We discuss his colorful life and ponder why after his death many mediums claim to channel him.

Programa 248 del 9 de junio trasmitiendo en España en Sol y Rabia, Revi Radio, TNT Radio Rock, Asalto Mata Radio Rock y CD Music Radio, en Argentina en Lado Salvaje Radio y en Puerto Rico en Heavy Metal Mansion. Un programa de buena música, donde entrevistamos a Avaland desde Francia y ponemos bandas frescas como Leach, Nergard, Trick or Treat, Tragedian, Soen, y Crystal Viper junto a otras más reconocidas y clásicas como Overkill, Brainstorm, Fates Warning, W.E.T. y Labyrinth y de España tenemos a Reverxo y Drunken Buddha. Canciones que escucharas hoy: 1.Leach - Serenade for the Broken Brave 2.Nergard - From the Cradle to the Grave 3.Trick or Treat - Hungarian Hangover 4.Overkill - Tyrant 5.Brainstorm - Escape The Silence 6.Avaland - Gypsum Flowers 7.Avaland - Never Let me Walk Alone 8.Tragedian - Out of the Dark 9.Fates Warning - Scars 10.W.E.T. - The Call of the Wild 11.Labyrinth - Welcome to The Adsurd Circus 12.Reverxo - Tiemblas 13.Soen - Dissident 14.Crystal Viper - The Cult 15.Drunken Buddha -Hang’em High Las entrevistas completas las puedes ver en nuestro canal de YouTube: Avaland: https://www.youtube.com/watch?v=PBhPZMjLXxg Te invitamos a que te subscribas a nuestro podcast Made in Metal. Estaras al tanto de las novedades discográficas y pasaras un rato agradable en compañía de Tony Gonzalez. https://www.ivoox.com/s_p2_266383_1.html

In this episode of Classical Et Cetera, Shane Saxon sits down with Latin Specialist Jon Christianson to discuss his favorite literature from the Greek Tragedians. In their discussion, you’ll learn about what is Greek Tragedy and why Jon loves the genre. You’ll hear about the context and importance of the Tragedian story structure.

Gunsmoke is an American radio and television Western drama series created by director Norman Macdonnell and writer John Meston. The stories take place in and around Dodge City, Kansas, during the settlement of the American West. The central character is lawman Marshal Matt Dillon, played by William Conrad on radio and James Arness on television. When aired in the UK, the television series was initially titled Gun Law, later reverting to Gunsmoke. The radio series ran from 1952 to 1961.---------------------------------------------------------------------------Sherlock Holmes Radio Station Live 24/7 Click Here to Listenhttps://live365.com/station/Sherlock-Holmes-Classic-Radio--a91441----------------------------------------------------------------------------

Thy will be done

Last week we read that Sarah Smith was starting to get through to her ghostly husband. In today's chapter we see the conclusion of that encounter and MacDonald explains why misery must one day be unable to affect joy... Click on the episode title for Show Notes!

Latest episode of Gunsmoke | Old Time Radio --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app Support this podcast: https://anchor.fm/otr-gunsmoke/support

This is another episode in our series on God’s portrayal as a character in the Bible. In this episode Tim and Jon finally (finally!) begin to talk about Jesus. But in order to talk about him, they need to unpack a confusing phrase in the Bible, “the Son of Man.” What’s the story behind this phrase? It comes from a famous vision from Daniel chapter 7. In part one (00:00-19:45), the guys quickly review their conversation so far. Tim reiterates that God’s portrayal in the Bible is extremely complex, and that’s on purpose because God is complex. The biblical writers want to leave the reader with a sense of mystery about God’s identity. Jon says that it’s fundamentally impossible to completely understand a being that is other than you. Tim shares a quote from biblical scholar Mehrdad Fatehi, saying that for the biblical authors, “Yahweh cannot be reduced to any one of the manifestations of his presence (Word, Spirit, Wisdom, Angel, etc.). Yahweh is not completely identified with any one of these, but rather dynamically related. Yahweh is the Spirit, in so far as he is relating himself to creation. This is why the biblical writers prefer to speak of Yahweh’s 'spirit,' or 'arm,' or 'glory,' or 'word,' rather than to refer to God himself in a more direct way. By adopting such a procedure, they manage both to express the objective reality of God’s contact with his creation, and at the same time maintain that God himself is always greater than any specific act of revealing himself to someone.” -- Mehrdad Fatehi, The Spirit’s Relation to the Risen Lord in Paul’s Letters, 57-58. In part two (19:45-38:10), Tim introduces the dream that Daniel has. He notes the design of the book of Daniel by saying that Daniel’s dream is related to the other dreams and events in the book. The dream begins in verse 7:9-10: I kept looking Until thrones were set up, And the Ancient of Days took His seat; His vesture was like white snow And the hair of His head like pure wool. His throne was ablaze with flames, Its wheels were a burning fire. 10 “A river of fire was flowing And coming out from before Him; Thousands upon thousands were attending Him, And myriads upon myriads were standing before Him; The court sat, And the books were opened. 7:11-12: The super-beast is killed and thrown into the fire before the throne Daniel 7:13-14: I kept looking in the night visions And behold, with the clouds of heaven One like a son of human was coming, And he came up to the Ancient of Days And was presented before Him. “And to him was given dominion, glory and ba kingdom, That all the peoples, nations and languages Might serve (or “worship”) Him. His dominion is an everlasting dominion Which will not pass away; And His kingdom is one Which will not be destroyed. Who is this Son of Man? Jon asks if it’s a physical child. Tim explains that it's actually biblical imagery to depict a class of being. This is a “son” similar to the “sons of the prophets/Elijah” depicted in the Old Testament. Tim says the point of the vision is that Daniel represents a summary of the future hope of the Hebrew Bible, and it envisions the coming of God’s Kingdom as the coming of a human figure (“a son of humanity”), who will sit beside God, share in his rule over the beasts (remember the plural “thrones”), and receive worship from all nations. In part three (38:10-end), Tim says that the Christian claim of God existing “three in one” and the divine complexity is a thoroughly Jewish idea, but Jews have long debated who the actual "Son of Man" is. Tim says there’s a ancient Jewish author called Ezekiel the Tragedian, who believed that the vision of Daniel’s Son of Man was actually referring to Moses. Tim also says that it’s clear that the New Testament authors believed Jesus is the Son of Man, and they combine all of God’s attributes (word, spirit, wisdom, etc) with the idea of a human being elevated to God’s status. Thank you to all of our supporters! Show Music: Defender Instrumental, Tents Praise Through The Valley, Tae the Producer Moments, Tae the Producer Show Produced By: Dan Gummel, Jon Collins Show Resources: Mehrdad Fatehi, The Spirit’s Relation to the Risen Lord in Paul’s Letters, 57-58. Ezekiel the Tragedian, "Exagoge" See: http://jewishchristianlit.com/Texts/OT/EzekielTheTragedian.html www.thebibleproject.com

Nelinpelin soutuvene-ekspertit ovat jälleen ajautuneet pelimedian petollisimpien syvänteiden vaarallisiin ääriin ja kalastavat seikkailuretkellään esiin mitä monikirjavimman kattauksen päivän lihaisinta, suomuisinta ja ruotopitoisinta peliasiaa! Airon varressa mukana Antero Linde.

In Denying Her Voice: The Figure of Miriam in Ancient Jewish Literature (Vandenhock and Ruprecht, 2016) Hanna Tervanotko first analyzes the treatment and development of Miriam as a literary character in ancient Jewish texts, taking into account all the references to this figure preserved in ancient Jewish literature from the exilic period to the early second century C.E.: Exodus 15:20-21; Deuteronomy 24:8-9; Numbers 12:1-15; 20:1; 26:59; 1 Chronicles 5:29; Micah 6:4, the Septuagint, the Dead Sea Scrolls (4Q365 6 II, 1-7; 4Q377 2 I, 9; 4Q543 1 I, 6 = 4Q545 1 I, 5; 4Q546 12, 4; 4Q547 4 I, 10; 4Q549 2, 8), Jubilees 47:4; Ezekiel the Tragedian 18; Demetrius Chronographer frag. 3; texts by Philo of Alexandria: De vita contemplativa 87; Legum allegoriae 1.76; 2.66-67; 3.103; De agricultura 80-81; Liber antiquitatum biblicarum 9:10; 20:8, and finally texts by Josephus: Antiquitates judaicae 2.221; 3.54; 3.105; 4.78. These texts demonstrate that the picture of Miriam preserved in the ancient Jewish texts is richer than the Hebrew Bible suggests. The results provide a contradictory image of Miriam. On the one hand she becomes a tool of Levitical politics, whereas on the other she continues to enjoy a freer role. People continued to interpret earlier literary traditions in light of new situations, and interpretations varied in different contexts. Second, in light of poststructuralist literary studies that treat texts as reflections of specific social situations, Tervanotko argues that the treatment of Miriam in ancient Jewish literature reflects mostly a reality in which women had little space as active agents. Despite the general tendency to allow women only little room, the references to Miriam suggest that at least some prominent women may have enjoyed occasional freedom. Phillip Sherman is Associate Professor of Religion at Maryville College in Maryville, TN. Learn more about your ad choices. Visit megaphone.fm/adchoices

In Denying Her Voice: The Figure of Miriam in Ancient Jewish Literature (Vandenhock and Ruprecht, 2016) Hanna Tervanotko first analyzes the treatment and development of Miriam as a literary character in ancient Jewish texts, taking into account all the references to this figure preserved in ancient Jewish literature from the exilic period to the early second century C.E.: Exodus 15:20-21; Deuteronomy 24:8-9; Numbers 12:1-15; 20:1; 26:59; 1 Chronicles 5:29; Micah 6:4, the Septuagint, the Dead Sea Scrolls (4Q365 6 II, 1-7; 4Q377 2 I, 9; 4Q543 1 I, 6 = 4Q545 1 I, 5; 4Q546 12, 4; 4Q547 4 I, 10; 4Q549 2, 8), Jubilees 47:4; Ezekiel the Tragedian 18; Demetrius Chronographer frag. 3; texts by Philo of Alexandria: De vita contemplativa 87; Legum allegoriae 1.76; 2.66-67; 3.103; De agricultura 80-81; Liber antiquitatum biblicarum 9:10; 20:8, and finally texts by Josephus: Antiquitates judaicae 2.221; 3.54; 3.105; 4.78. These texts demonstrate that the picture of Miriam preserved in the ancient Jewish texts is richer than the Hebrew Bible suggests. The results provide a contradictory image of Miriam. On the one hand she becomes a tool of Levitical politics, whereas on the other she continues to enjoy a freer role. People continued to interpret earlier literary traditions in light of new situations, and interpretations varied in different contexts. Second, in light of poststructuralist literary studies that treat texts as reflections of specific social situations, Tervanotko argues that the treatment of Miriam in ancient Jewish literature reflects mostly a reality in which women had little space as active agents. Despite the general tendency to allow women only little room, the references to Miriam suggest that at least some prominent women may have enjoyed occasional freedom. Phillip Sherman is Associate Professor of Religion at Maryville College in Maryville, TN. Learn more about your ad choices. Visit megaphone.fm/adchoices

In Denying Her Voice: The Figure of Miriam in Ancient Jewish Literature (Vandenhock and Ruprecht, 2016) Hanna Tervanotko first analyzes the treatment and development of Miriam as a literary character in ancient Jewish texts, taking into account all the references to this figure preserved in ancient Jewish literature from the exilic period to the early second century C.E.: Exodus 15:20-21; Deuteronomy 24:8-9; Numbers 12:1-15; 20:1; 26:59; 1 Chronicles 5:29; Micah 6:4, the Septuagint, the Dead Sea Scrolls (4Q365 6 II, 1-7; 4Q377 2 I, 9; 4Q543 1 I, 6 = 4Q545 1 I, 5; 4Q546 12, 4; 4Q547 4 I, 10; 4Q549 2, 8), Jubilees 47:4; Ezekiel the Tragedian 18; Demetrius Chronographer frag. 3; texts by Philo of Alexandria: De vita contemplativa 87; Legum allegoriae 1.76; 2.66-67; 3.103; De agricultura 80-81; Liber antiquitatum biblicarum 9:10; 20:8, and finally texts by Josephus: Antiquitates judaicae 2.221; 3.54; 3.105; 4.78. These texts demonstrate that the picture of Miriam preserved in the ancient Jewish texts is richer than the Hebrew Bible suggests. The results provide a contradictory image of Miriam. On the one hand she becomes a tool of Levitical politics, whereas on the other she continues to enjoy a freer role. People continued to interpret earlier literary traditions in light of new situations, and interpretations varied in different contexts. Second, in light of poststructuralist literary studies that treat texts as reflections of specific social situations, Tervanotko argues that the treatment of Miriam in ancient Jewish literature reflects mostly a reality in which women had little space as active agents. Despite the general tendency to allow women only little room, the references to Miriam suggest that at least some prominent women may have enjoyed occasional freedom. Phillip Sherman is Associate Professor of Religion at Maryville College in Maryville, TN. Learn more about your ad choices. Visit megaphone.fm/adchoices

In Denying Her Voice: The Figure of Miriam in Ancient Jewish Literature (Vandenhock and Ruprecht, 2016) Hanna Tervanotko first analyzes the treatment and development of Miriam as a literary character in ancient Jewish texts, taking into account all the references to this figure preserved in ancient Jewish literature from the exilic period to the early second century C.E.: Exodus 15:20-21; Deuteronomy 24:8-9; Numbers 12:1-15; 20:1; 26:59; 1 Chronicles 5:29; Micah 6:4, the Septuagint, the Dead Sea Scrolls (4Q365 6 II, 1-7; 4Q377 2 I, 9; 4Q543 1 I, 6 = 4Q545 1 I, 5; 4Q546 12, 4; 4Q547 4 I, 10; 4Q549 2, 8), Jubilees 47:4; Ezekiel the Tragedian 18; Demetrius Chronographer frag. 3; texts by Philo of Alexandria: De vita contemplativa 87; Legum allegoriae 1.76; 2.66-67; 3.103; De agricultura 80-81; Liber antiquitatum biblicarum 9:10; 20:8, and finally texts by Josephus: Antiquitates judaicae 2.221; 3.54; 3.105; 4.78. These texts demonstrate that the picture of Miriam preserved in the ancient Jewish texts is richer than the Hebrew Bible suggests. The results provide a contradictory image of Miriam. On the one hand she becomes a tool of Levitical politics, whereas on the other she continues to enjoy a freer role. People continued to interpret earlier literary traditions in light of new situations, and interpretations varied in different contexts. Second, in light of poststructuralist literary studies that treat texts as reflections of specific social situations, Tervanotko argues that the treatment of Miriam in ancient Jewish literature reflects mostly a reality in which women had little space as active agents. Despite the general tendency to allow women only little room, the references to Miriam suggest that at least some prominent women may have enjoyed occasional freedom. Phillip Sherman is Associate Professor of Religion at Maryville College in Maryville, TN. Learn more about your ad choices. Visit megaphone.fm/adchoices

In Denying Her Voice: The Figure of Miriam in Ancient Jewish Literature (Vandenhock and Ruprecht, 2016) Hanna Tervanotko first analyzes the treatment and development of Miriam as a literary character in ancient Jewish texts, taking into account all the references to this figure preserved in ancient Jewish literature from the exilic period to the early second century C.E.: Exodus 15:20-21; Deuteronomy 24:8-9; Numbers 12:1-15; 20:1; 26:59; 1 Chronicles 5:29; Micah 6:4, the Septuagint, the Dead Sea Scrolls (4Q365 6 II, 1-7; 4Q377 2 I, 9; 4Q543 1 I, 6 = 4Q545 1 I, 5; 4Q546 12, 4; 4Q547 4 I, 10; 4Q549 2, 8), Jubilees 47:4; Ezekiel the Tragedian 18; Demetrius Chronographer frag. 3; texts by Philo of Alexandria: De vita contemplativa 87; Legum allegoriae 1.76; 2.66-67; 3.103; De agricultura 80-81; Liber antiquitatum biblicarum 9:10; 20:8, and finally texts by Josephus: Antiquitates judaicae 2.221; 3.54; 3.105; 4.78. These texts demonstrate that the picture of Miriam preserved in the ancient Jewish texts is richer than the Hebrew Bible suggests. The results provide a contradictory image of Miriam. On the one hand she becomes a tool of Levitical politics, whereas on the other she continues to enjoy a freer role. People continued to interpret earlier literary traditions in light of new situations, and interpretations varied in different contexts. Second, in light of poststructuralist literary studies that treat texts as reflections of specific social situations, Tervanotko argues that the treatment of Miriam in ancient Jewish literature reflects mostly a reality in which women had little space as active agents. Despite the general tendency to allow women only little room, the references to Miriam suggest that at least some prominent women may have enjoyed occasional freedom. Phillip Sherman is Associate Professor of Religion at Maryville College in Maryville, TN. Learn more about your ad choices. Visit megaphone.fm/adchoices

In Denying Her Voice: The Figure of Miriam in Ancient Jewish Literature (Vandenhock and Ruprecht, 2016) Hanna Tervanotko first analyzes the treatment and development of Miriam as a literary character in ancient Jewish texts, taking into account all the references to this figure preserved in ancient Jewish literature from the exilic period to the early second century C.E.: Exodus 15:20-21; Deuteronomy 24:8-9; Numbers 12:1-15; 20:1; 26:59; 1 Chronicles 5:29; Micah 6:4, the Septuagint, the Dead Sea Scrolls (4Q365 6 II, 1-7; 4Q377 2 I, 9; 4Q543 1 I, 6 = 4Q545 1 I, 5; 4Q546 12, 4; 4Q547 4 I, 10; 4Q549 2, 8), Jubilees 47:4; Ezekiel the Tragedian 18; Demetrius Chronographer frag. 3; texts by Philo of Alexandria: De vita contemplativa 87; Legum allegoriae 1.76; 2.66-67; 3.103; De agricultura 80-81; Liber antiquitatum biblicarum 9:10; 20:8, and finally texts by Josephus: Antiquitates judaicae 2.221; 3.54; 3.105; 4.78. These texts demonstrate that the picture of Miriam preserved in the ancient Jewish texts is richer than the Hebrew Bible suggests. The results provide a contradictory image of Miriam. On the one hand she becomes a tool of Levitical politics, whereas on the other she continues to enjoy a freer role. People continued to interpret earlier literary traditions in light of new situations, and interpretations varied in different contexts. Second, in light of poststructuralist literary studies that treat texts as reflections of specific social situations, Tervanotko argues that the treatment of Miriam in ancient Jewish literature reflects mostly a reality in which women had little space as active agents. Despite the general tendency to allow women only little room, the references to Miriam suggest that at least some prominent women may have enjoyed occasional freedom. Phillip Sherman is Associate Professor of Religion at Maryville College in Maryville, TN. Learn more about your ad choices. Visit megaphone.fm/adchoices

In Denying Her Voice: The Figure of Miriam in Ancient Jewish Literature (Vandenhock and Ruprecht, 2016) Hanna Tervanotko first analyzes the treatment and development of Miriam as a literary character in ancient Jewish texts, taking into account all the references to this figure preserved in ancient Jewish literature from the exilic period to the early second century C.E.: Exodus 15:20-21; Deuteronomy 24:8-9; Numbers 12:1-15; 20:1; 26:59; 1 Chronicles 5:29; Micah 6:4, the Septuagint, the Dead Sea Scrolls (4Q365 6 II, 1-7; 4Q377 2 I, 9; 4Q543 1 I, 6 = 4Q545 1 I, 5; 4Q546 12, 4; 4Q547 4 I, 10; 4Q549 2, 8), Jubilees 47:4; Ezekiel the Tragedian 18; Demetrius Chronographer frag. 3; texts by Philo of Alexandria: De vita contemplativa 87; Legum allegoriae 1.76; 2.66-67; 3.103; De agricultura 80-81; Liber antiquitatum biblicarum 9:10; 20:8, and finally texts by Josephus: Antiquitates judaicae 2.221; 3.54; 3.105; 4.78. These texts demonstrate that the picture of Miriam preserved in the ancient Jewish texts is richer than the Hebrew Bible suggests. The results provide a contradictory image of Miriam. On the one hand she becomes a tool of Levitical politics, whereas on the other she continues to enjoy a freer role. People continued to interpret earlier literary traditions in light of new situations, and interpretations varied in different contexts. Second, in light of poststructuralist literary studies that treat texts as reflections of specific social situations, Tervanotko argues that the treatment of Miriam in ancient Jewish literature reflects mostly a reality in which women had little space as active agents. Despite the general tendency to allow women only little room, the references to Miriam suggest that at least some prominent women may have enjoyed occasional freedom. Phillip Sherman is Associate Professor of Religion at Maryville College in Maryville, TN. Learn more about your ad choices. Visit megaphone.fm/adchoices

Consider that the second power was identified with Yahweh but also distinguished. A Pseudepigrapha is a text that a writer would not claim authorship on but attribute its authorship to a noteworthy or famous figure. Consider Jacob as Fragment A of the Prayer of Joseph is significant for its deification of Jacob in the form of the angel Israel: "I, Jacob, who is speaking to you, am also Israel, an angel of God and a ruling spirit. . .I am he whom God called Israel, which means 'a man seeing God,' because I am the firstborn of every living thing to whom God gives life" (lines 1,3). "I, Israel, the archangel of the Power of the Lord and the chief captain among the sons of God. Am I not Israel, the first minister before the presence (lit., face) of God." Consider Adam as 2 Enoch 30:11-12 explicitly identifies Adam as one of God's chief angels over creation. Adam is also elevated higher than a principal angel in the Life of Adam and Eve (14:2) where Michael commands Satan to worship Adam, "the image of God." In the Testament of Abraham 11:4, Abraham is shown a man "seated on a golden throne" who has a "terrifying" appearance "like the Master's." Consider 1 Enoch 71:1 and 2 Enoch 22:4. We read about Moses in Ezekiel the Tragedian (68-80). Explore important angels. Michael was also considered by some Jewish writers to be Yahweh's co-regent in heaven and on earth due to his status as the chief intercessor for Israel (Daniel 12:1-3), a position that placed him nearest to God in Jewish belief. Explore the Testament of Dan 6:1-2. Consider the term Ya'el (Yahoel) and the Apocalypse of Abraham 17:4-13 as Abraham is commanded to worship God. The same deified figure appears in the Life of Adam and Eve 29:4-5. Ya'el (Yahoel) here equals an angel. Consider the Apocalypse of Abraham 10:1-7, 15-17. Consider what Philo says of the Logos, "[God] sustained the universe to rest firm and sure upon the mighty Logos who is my viceroy.” The Logos is "that power of his [God] by which he made and ordered all things." Not only is God between the two primary Powers, but so is the Logos: Cherubim 27-28. Consider that Philo refers to the Logos as: "God" (theos); Sam I (On Dreams) and "the second god" (deteron theon); Questions on Genesis 2. Around 100 AD, the Jewish community declared the second power a heresy. They also decided to standardize the Hebrew text of the Old Testament. The Jewish community basically outlawed the use of the Septuagint.

Miten televisiosarja kohtaa tragedian? Näyttelijä Frances McDormand on sanonut pohtineensa elokuvien naispäähenkilöitä ja tulleensa johtopäätökseen, että 90 minuutin aikahaarukka ei ole riittävä, jotta sillä voisi kertoa kunnon naistarinan. Siksi televisio pitkine sarjoineen on muodostunut niin upeaksi välineeksi naisten tarinankerronnalle, naisnäyttelijöille, ohjaajille ja kirjoittajille. Lausunto koskee Olive Kitteridge -sarjaa, jonka pohjana on Pulitzer-palkittu Elizabeth Stroutin romaani. McDormand osti kirjan oikeudet ja näytteli pääosan, käsikirjoituksen kirjoitti Jane Anderson, ohjaajana toimi Lisa Cholodenko. Keskustelemassa elokuvatieteen professori, mediatutkija Anu Koivunen ja J.P. Pulkkinen

Kun tragedia iskee, ihminen reagoi. Tulee tarve kokoontua, hakea lohtua ja yrittää löytää järkeä sekasorron keskeltä. Syntyy spontaaneita, epävirallisia muistomerkkejä, kun tapahtumapaikalle viedään kukkia, kynttilöitä, kuvia ja muita esineitä. Sen jälkeen tulevat viralliset muistomerkit, jotka ilmentävät pidemmälle kehittynyttä tapahtuman käsittelyn prosessia. Kumpikaan muistamisen työkalu ei täysin pysty kuvaamaan tai konkretisoimaan sitä, miten ihminen kokee menetyksen ja miten arki muuttuu tragedian seurauksena. Tässä tekstissä pohditaan arkeen paluun haasteita ja sosiaalista muistamista menetyksen kautta Perun sisäisen konfliktin (1980–2000) ja Norjan vuoden 2011 terrori-iskun valossa. The post Tragedian jälkeen: muistamisesta ja arkeen paluun vaikeudesta appeared first on AntroBlogi.

Väitöstutkimus: lasten astma yleistyy jatkuvasti. Tragedian, etiikan ja politiikan kosketuspintoja. Miksi ja miten puhua surusta? Kirkon pyhät: Laskiainen johdattaa meidät kohti kristikunnan suurinta juhlaa.

Nelinpelin lääkintämiehet suorittavat kenttänauhoituksen polvileikkauksesta toipuvan Mikan residenssissä dissektoiden päivän polttavimmat aiheet. Ei puuduteta!

Gunsmoke is an American radio and television Western drama series created by director Norman Macdonnell and writer John Meston. The stories take place in and around Dodge City, Kansas, during the settlement of the American West. The central character is lawman Marshal Matt Dillon, played by William Conrad on radio and James Arness on television. When aired in the UK, the television series was initially titled Gun Law, later reverting to Gunsmoke. The radio series ran from 1952 to 1961. --------------------------------------------------------------------------- Sherlock Holmes Radio Station Live 24/7 Click Here to Listen https://live365.com/station/Sherlock-Holmes-Classic-Radio--a91441 ---------------------------------------------------------------------------- Support this podcast at — https://redcircle.com/gunsmoke/donations Advertising Inquiries: https://redcircle.com/brands Privacy & Opt-Out: https://redcircle.com/privacy