Woman Games By Nylon Stockings

"Pray to God to know if the Book of Mormon is true is a biblical act?

Should you really you pray to know if the Book of Mormon is God? Is there an adequate basis in the Holy Bible to be able to trust "pray to God to know if the Book of Mormon is true" is a subterfuge or clever to be deceived? What does the word of God in the Bible?

Author: Israel Gonzalez

This paper will show that the act of praying to God to know if the Book of Mormon is true is totally biblical and absolute. We conclude that there so abundant biblical evidence of this act, it's amazing that some denominations do shun their parishioners of this act.

first specify:

• What the Book of Mormon says
• What the critics say

To then demonstrate the following three basic postulates: Postulate 1

• : Pray to God to know a matter is Bible
• Postulate 2: Pray to God to see a matter is biblical
• Postulate 3: Pray to God to see if a new book of scripture is true is biblical

What we will necessarily to conclude that the exhortation to "ask God if the Book of Mormon is true" is absolutely correct and that speaks of an imperative for anyone who has received a copy of the Book of Mormon.

What the Book of Mormon says

The Book of Mormon, in the words of his latest scribe and prophet, said that the process to find out for yourself if true, is as follows:

Behold, I would exhort you that when ye shall read these things, if it be wisdom in God that you read, remember how merciful the Lord has been with the sons of men, from the creation of Adam to the time that ye shall receive these things, and ponder it in your hearts. And when ye shall receive these things, I would exhort you that ye would ask God the Eternal Father in the name of Christ, if these things are true, and if ye shall ask with a sincere heart, with real intent, having faith in Christ, he will manifest the truth of it by the power of the Holy Spirit and the power of the Holy Ghost ye may know the truth of all things. (Moroni 10:3-5)

This teaches a procedure that ends with a prayer request. Enumerate the steps of the process that arises in the above quote:

1. believe that there is a God
2. believe that God is our Heavenly Father
3. believe that God is loving and merciful.
4. Meditate deeply in love of God
5. have faith in Christ, manifesting a life in harmony with it (James 2:17)
6. believe that we consult God in prayer
7. believe that God can answer using Holy Spirit
8. Received a Book of Mormon
9. have doubted the veracity of the Book of Mormon (for the birth of the need for consultation)
10. have read the entire Book of Mormon
11. Have made a powerful prayer asking if the Book of Mormon is true
12. Have completed the appeal in the name of Christ
13. recognizing God's answer through personal and unequivocal manifestation of the Holy Spirit (which is not always a burning in the chest, at least the Book of Mormon not only boxed in that, as critics say)
14. be willing to live in accordance with the principles of the Book of Mormon *

* In defending the position that it is biblical act of praying to God to know if the Book of Mormon is true, too hold your hand that the reader subamendment every step of the process. That every point is important and must be performed. The challenge of the Book of Mormon is not an event with an effort simplistic and reluctantly, of just one more prayer. We pray to pray for not more powerful than a prayer without feeling repetitive and only pray to know out of curiosity and then not to act - known as tempt the Lord in Scripture - will also be equally useless as the previous example.

What the critics say

says criticism is that the process of talking to God to know if the Book of Mormon is true it would not be biblical. Some critics even go further and argue that it is a satanic practice. It is said that we should not have enough "confidence" in this process query by sentence, and consequently, we should not practice it. That view would be an issue even unnecessary.

However, if this criticism were true, we could not find evidence in the Bible of the following three assumptions (mentioned above):

Postulate 1: Pray to God to know a matter is biblical
will test
the need for us to pray about a matter : that prayer, I pray, tilt, humility of heart and we dialog with God is part of the acquisition of spiritual knowledge in all biblical times. It will be seen in following scriptures that explicitly or implicitly, prayer is central to the process of acquiring knowledge:

2 Chronicles 1:9-10. " now, O Lord God , which is fulfilled thy promise unto David my father, because you have made me king over a people as numerous as the dust of the earth. Give me now wisdom and knowledge ...". Solomon prays that God give wisdom and knowledge to his reign.

Job 12:13, 28:20-21 " With God are wisdom and power ; are his counsel and understanding ... Whence then comes wisdom? "Where is the place of understanding? Because it is disguised in the eyes of all living, and every fowl of heaven he is hidden. "Job teaches that wisdom only comes from God directly.

Psalms 51:6. "Behold, You desire truth in the inward , and in secret you teach me wisdom." David said that his understanding of the issues found God in the privacy of your relationship with Him This implies periods of study, meditation and prayers in the personal privacy of David. Jesus will use the word "secret" for just referring to sincere prayer is Heavenly Father (see Matthew 6:18)

Proverbs 2:2,10; 22:17: "Giving ear to wisdom and inclining your heart to understanding ... When wisdom enters your heart and knowledge is pleasant unto thy soul. Tips your ear, and hear the words of the wise, and apply your heart to my knowledge ...". Emphasis on listening only was not enough - remember that law is learned mostly in oral form, ie by listening, that would in our time to read - but you need to lean on God, which is very typical of the humble , penitent and sincere prayer is kneeling.

Ecclesiastes 1:13, 7:25 "And I gave my heart to seek and search out by wisdom concerning all that done under heaven : this sore travail hath God given to the sons of men to deal in him. "Wisdom is found in most parts of the Scriptures that only we possess. Paul later say: "Prove all things, hold fast what is good" (1 Thess. 5:21) in this context. The task of searching for wisdom in all possible sources is imposed by God to all men. Daniel

2:21-22,30. "Daniel answered and said, Blessed be the name of God from eternity to eternity, are his wisdom and power. And he is the one ... gives wisdom to the wise and knowledge to understand; he reveals deep and hidden things ; And to me this mystery has been revealed. "Daniel explains that only God knows everything and that man needs to know 'issues unknown' that he by the process of personal revelation has been posis show one of them. The story is undisputed that Daniel and his companions prayed intensely (see Daniel 2:16-18) and was only after this is that Daniel was God's response.

Luke 21:15. "Proponeos therefore in your hearts do not think ahead what ye shall answer; for I will give you words and wisdom, which can not withstand or contradict any of those who oppose you. "Jesus to his disciples Emphasises the need to rely on the influence of God in a closer relationship than just reading or just the reasoning (thinking in advance), that it is necessary that the space necessary personal revelation.
2:5-7,12-13
1 Corinthians: "But we speak the wisdom of God in mystery, the hidden wisdom ... But God has revealed to us by the Spirit because the Spirit searches everything, even what depths of God. For who among men knows the things of man except the spirit of man which is in him? So no one knows the things of God except the Spirit of God. And we have not received the spirit of the world but the Spirit is God, so we know what God has given us, so we speak, not in words taught by human wisdom but taught by the Spirit ". Paul's stress upon the process of acquiring knowledge of God differs from that of the world, which is based only on the study and reasoning - as was the common thinking of the Greek community Corinthians being immersed in that world, was very own record - It is necessary to involve the Holy Spirit in the process of learning.

Ephesians 1:17. "Do not cease to give thanks for you, making mention of you in my prayers , that the God of our Lord Jesus Christ, the Father of glory, may give you a spirit of wisdom and revelation in the knowledge of him," Paul evidently tells them of his prayers to the Ephesians by them, to prove that this act is necessary for God to give them wisdom, and it is reasonable to assume that also mentions that they knew that they too could pray for the same, he I gave the example (Timothy 4:12).

Colossians 1:9. "Therefore we also, since the day we heard it, do not cease to pray for you and you may be filled ask knowledge of His will in all wisdom and spiritual understanding," emphasizes the role of prayer again the same purposes indicated above.

James 1:5. "If any of you lack wisdom, ask God , who gives generously to all without reproach, and will be given.." Santiago again mentioned the action of praying to God you do not know a subject and add the knowledge that God will not upbraid, ie the act of prayer to seek to know an issue is something that God wants us to do.

But critics say that this evidence is not sufficient. They argue that this is not enough evidence to demonstrate the need to consult God in prayer about an important issue. Wisdom would say to ask God than to see an issue. Therefore it is necessary to prove the following postulate.

Postulate 2: Pray for God to refer a matter is biblical

Now we will show that not only wisdom should pray for the businesses, it is also biblical to ask God for unknown issues that we know. The fact that the prayer explicitly not only thank and ask, as a monologue as we would in a letter, but also includes direct questions and text as a dialogue with the Lord, it is biblical:

Exodus 18:5: "And Moses said unto his father: Because the people come to me to consult God . " Moses says that the Jewish people had the habit of consulting the facts of daily life to God and he did so because he was "in the place of God" (Exodus 4:6). However, the later people would grow up and know that they could turn in consultation with the Lord, as discussed in the following quotations.

Judges 18:5: "And they said: question now therefore God, so we know if it is to prosper this trip we do. And the priest said to them: Go in peace, because the trip you do is with the Lord. "Consultations with the Lord are" to know ", ie that we are absolutely certain knowledge we need to get.

1 Samuel 9:9. "In Israel, which was to consult God read: Come, let's see the seer: for he is now called a prophet, formerly called seer." It reinforces the idea that Israel, the people of God, has to consult with God through the prophet seer. Later, you will see that the Lord will query through or in the name of Jesus Christ (Zechariah 13:9, John 16:24), where he is the mediator par excellence Celestial.

1 Samuel 22:15: "And Saul said to him: Why have you conspired against me, thou and the son of Jesse, when you gave him bread and a sword, and consulted God for him, to be lifted against me and I lie in wait, as it does today? Ahimelech ... Then answered the king and said: Did I have started today to consult God for him? ". This episode is evidence that the Jewish custom to consult the Lord was much more rooted in culture than what the critics think, to the extent that the act of praying and talking to God is taken into account as very important in life.
1:6,16-17
2 Kings: "And they replied: We found a man who told us: Go and return to the king that sent you, and tell him, Thus saith the LORD, Is there not God in Israel, that you send to consult Baalzebub the god of Ekron? ... And he said, Thus saith the Lord: Because thou hast sent messengers to inquire Baalzebub the god of Ekron (" there no God in Israel to inquire of his word ?), Not come down, therefore, the bed to you uploaded, but shall surely die. So he died according to the word of the Lord which Elijah had spoken. "The prophet Elijah found so serious that the Lord was not consulted by the king of Israel political drastic decree death penalty on him. Is not it even more important at this time to practice to consult the Lord in prayer to avoid spiritual death?

1 Chronicles 14:14: "Then David inquired of God, saying I go up against the Philistines? and wilt thou deliver to me? And the Lord said, Arise, for I will deliver in your hands. " This is a great example of what we are talking about. Here David raises the question of God explicitly. Thus we see that prayer can, and should involve not only explicit questions and requests or thanks.

2 Chronicles 34:26: "But the king of Judah who sent you to inquire of the Lord and say to him: Lord, the God of Israel, has said so." It reinforces the idea of \u200b\u200bconsulting God.

Isaiah 8:19-20: "And if men tell you to evoke the dead, and the soothsayers, and whispering and murmuring," should not a people seek their God ? Why consult the dead on behalf of alive?. To the law and to the testimony. " Isaiah emphasizes the fact even consulting God is the basis for the law and the testimony of the Lord is permeating the soul. Ezekiel 20:3,31

"Son of man, speak to the elders of Israel, saying, Thus saith the Lord: Do you come consult you? I live, that I will answer, saith the Lord ... Tell me therefore, to the house of Israel, Thus saith the Lord: "Do not defile yourselves in the manner of your fathers and I prostituís after their abominations? Ye offer your gifts, your children passing by the fire, you have contaminated with all your idols until now, what shall I be inquired, house of Israel? I live, saith the Lord, I will answer no! "The Lord emphasizes that heaven for answers to our queries in prayer, we make an effort to live a life chords you want to commune with cierlos or he does not respond, which is in complete agreement with what the Book of Mormon emphasizes the phrase "having faith in Christ", which shows both the strength of belief in Christ as the fruit of obedience to beginning of his Gospel.

However, a small group of critics says that it is biblical pray for divine counsel, but not any biblical evidence that has been asked by a new book of scripture, which downplay the importance of consulting a new book of scripture of course.

Postulate 3: Pray to God to see if writing a new book is true is

biblical episode is almost overlooked, but in itself, independent of its brevity is very significant for the subject of this study . Perhaps its brevity it is almost ignored by most critics as well as connoisseurs of the Book of Mormon.

is indisputable proof that it is proper to consult God in prayer to know if a new book of scripture called God is actually the episode of the finding of book of the law contained in 2 Kings 22:

"Josiah ... reigned in Jerusalem thirty-one years ...

He did right in the eyes of the Lord and walked in all the ways of David his father, not aside to the right or left ...

Then Hilkiah the high priest said to Shaphan the type: I found the book of the law in the house of the Lord. And Hilkiah gave the book to Shaphan, and read ... And Shaphan the scribe told the king, "Hilkiah the priest has given me a book [Note: As you write, Shaphan have detected right away if a book was already known or new scripture]. And Shaphan read before the king.

happened, when the king heard the words of the book of the law, tore his clothes. And the king commanded Hilkiah the priest, and Ahikam son Shaphan Acbor and son of Micah, and Shaphan and Asaiah the servant of the king, saying, Go and inquire of the LORD for me, and for the people and all Judah, about the words of this book that is found , for great is the wrath of the Lord that is kindled against us, because our fathers have not hearkened the words of this book, to do according to all that is written about us ... But the king of Judah who sent you to inquire of the Lord , you will say this: Thus saith the Lord, the God of Israel: Regarding the words you have heard, because your heart was tender and you humbled yourself before the Lord when you heard what I spoke against this place and against its inhabitants, who would become a desolation and a curse, and tore your robes and wept in my presence, I also have heard thee, saith the Lord.

Therefore, behold, I will gather you to your parents, and be taken to your grave in peace, and will not see your eyes all the evil which I bring about this place. And they brought the king word . "(2 Kings 22: 1-2,9-10,12-14,18-20)

Why then yes I pray to God to know if the Book of Mormon is true?

The evidence is too strong to be rebutted. Now we just ask the reasons why God has placed this challenge in front of many, a challenge test over all the humility of the person: ask God if the Book of Mormon is true.

First, because the Book of Mormon, unlike other supposedly sacred books of scripture that critics often cited as the Koran and others put them on par with the Book of Mormon, none of them claims to be "Another Testament of Jesus Christ." None supports the Bible as the word of God. Instead, the Book of Mormon is presented as an additional partner that gives more light on the divinity of Jesus Christ and the truth of the Bible.

Second, the Book of Mormon is to us. No Jaredite, Nephites, Lamanites, Zoramite, etc or any pre-Columbian prueblo which we read in the book had access to it. Was written and preserved for centuries especially for our age. That also is unparalleled in history.

Third, because there is salvation by grace in innocence but condemnation in ignorance. The subtle difference is that the innocent might not know, the ignorant rejects what another might have known. So, if true this process leading to pray to know if the Book of Mormon is true, explained at the beginning of Moroni 10:3-5; knowingly rejecting the opportunity to experience this process, to know the truth of this New Will is so important that the consequence of refusing to fall from grace of the Lord:

"My people perish for lack of knowledge. Because thou hast rejected knowledge , I will reject of my priesthood, because you have forgotten your God's instruction, I will also forget of your children. "(Hosea 4:6, TBJ)

Fourth, the final trial will be based on all the sacred books. If the Book of Mormon was true and if you already had an advance copy in his possession and never appreciated it, what will you do when, in front of their eyes, in the table of Judgement see a copy of the Book of Mormon open wide to judge his life? Because you and I "will be judged by all the sacred books" and not just the ones we enjoy (see Revelation 20:12). So it is vital that you know if this book is Another Testament of Jesus Christ or not is:

"But here, there are many that harden their hearts against the Holy Spirit so it has no place in them, therefore, reject many things that are written and considered as nothing.

But I, Nephi, have written what I have written, and I consider of great value, especially for my people. I pray continually for them by day, and my eyes water my pillow at night because of them, and cried to my God in faith, and I know he will hear my cry.

And I know that the Lord God will consecrate my prayers for the benefit of my people. And the words I have written in weakness be made strong for them as persuade them to do good, they do know about their parents and talk about Jesus, and persuade them to believe in him and persevere to the end life is eternal.

And speaking harshly against sin, according to the clarity of truth, so nobody will be upset with the words I've written, unless the spirit of the devil.

And now, my beloved brethren, ye also the Jews and all the ends of the earth, hear these words and believe in Christ, and if you do not believe in these words believe in Christ. And if you believe in Christ will believe in these words, they are the words of Christ, and he has given me, and teach all men should do good.

And if not the words of Christ, judge, for in the last day Christ will manifest with power and glory that are his words, and before his court we shall see face to face, you and I, and know that he has commanded me to write these things, despite my weakness. "(2 Nephi 33: 2 to 5.10 -11)

Finally, I would testify from personal experience. I know the process that calls the book is true: that if we read, meditate and pray to God in the name of Jesus to ask if the Book is true, we know for ourselves that God is through the power of the Holy Spirit. I've done and now I know for myself that the Book of Mormon is also the word of God.

understand the animosity and prejudice that may have before doing so. It's happened to all those who We followed the process since this part because of doubts about the Book. The knees and ask, after an arduous effort to meditate and read, is something that requires courage and above all humility. I tried to do my best to at least you trust that the process is totally and absolutely in line with what the Bible teaches and sensational critics reproach the process of "non-necessary" and even "satanic" is totally wrong and no biblical basis whatsoever.

I invite you and trusted you to do so.

The Book of Mormon is true! May the Lord bless you in your effort!

Brazilian Waxing In Westchester,ny

Friar Domingo de Vico and the Lost Tribes

Friar Domingo de Vico, a English missionary in America in 1520, due to the large amount of evidence spoken by the natives conclude that these are descendants of the lost tribes of Israel, I quote a part of the Book of History "Indorum Theology" in Chapter 101 says:

"... These Indians are descended from the ten lost tribes of Jews, who did not return to their land of inheritance, but kept all the events written in the sacred text through oral tradition as the demon deceived in many mistakes. "

Ottawa Cinemas Silvercity

Carol - Patricia Highsmith

Finding Cover Up Color

HASBUN RODRIGO - THE PLACE OF LOSSES

The losses instead of Part I

The place of Part II
losses

(66) The writers must invent their own.

(67) What I mean is that to know how things have to destroy them first, but I'm still the same writer who does not want to be.

(71) The old story says, do not look anything fancy.

(78) Do you the wound, I put the skin.

(79) still smells to us, we do together that smell is the scent that I like best in the world But I deleted the cream of the grease in my whole body.

(79) smile and he sees me and I smiled. It is rare not to read. It is rare indeed, because Paul did not miss a single spare second to get to read. Seems pensive. Is thoughtful or looks. That scares me. But then I realize that it has opened its red notebook and smiles again and the fear is gone and you're done. Perhaps he began to write the story for the workshop. It's so obsessive. I'm not even sure where I left the picture he gave me. There is still a whole week and I will not think about that now. I go out and approached me and says nothing and I say nothing and sit on his lap. It's hot and I like the sky and swing creaks a bit with the weight of the two. Hug him and he still smells like us and there is a lengthy silence that feels so very long because Paul closes the book and drop it on the grass and leaned his hand on my hip. Will not let me read your books, I sometimes read them when asleep. Your notes are nice. They are sentimental, tender. And an idiot to mention it but I know that someday I will remember this evening as an unbearable sadness. So I think sometimes when I read them and think that now, sitting on his lap. (Play dialogue of the film by Cesc Gay VOS)

HASBUN RODRIGO - THE PLACE OF LOSSES
Granta - The best storytellers English youth

Switch Power Supply 48v Fanless

Tel Arad and the Book of Mormon: Evidence from reformed Egyptian and burnt them without Jerusalem in Lehi

Two criticisms old against the Book of Mormon are, first, the book presents a Jewish Lehi seasoned in the Hebrew and the Egyptian to the year 600 BC, his family teaching both languages, when - say critics - Shall only speak Hebrew. And second, is that he and his family offered burnt on an altar outside the Temple of Jerusalem, when, say critics - that the concept of "centrality of worship" of eventually ban Deuteronomy 12 . The discovery of Tel Arad ( see location ) provides strong evidence against both these criticisms: evidence from Hebrew renovated by the Egyptian and that the Jews of Tel Arad God had a temple with an altar for burnt offerings and sacrifices, as the Mosaic law.

From "Tel Arad - Implications For the Book of Mormon" by Research by Kerry A. Shirts. Adaptation by Israel Gonzalez.

panoramic view of Tel Arad in the Negev, Israel

reformed Hebrew by egicio in 600 BC at Tel Arad

Tel Arad comes to show that Jews and Egyptians were mixed in the days of Lehi (700-600 BC). In fact, there is a ostracon that shows the Hebrew and Egyptian heriático combined into a single letter, together. Egyptian values \u200b\u200bare put in their Hebrew equivalents in the same jargon (Egyptian suggesting a different, or as the Book of Mormon says, a reformed Egyptian )
The person who wrote this obviously ostracon was familiar with both languages \u200b\u200band comes to bear well, that Lehi taught his children in these two languages: Hebrew and Egyptian.

non-Mormon scholars, both secular and biblical faith have given this evidence:

1. Ivan Tracy Kaufman - "New Evidence For Hieratic Numerals on Hebrew Weights "in" Bulletin of the American Schools of Oriental Research "- BASRA - N ° 188, December 1967, pp. 39-41.
2. Yohanan Aharoni - "The Use of Numerals in Hebrew Hieratic Ostraca and the Shekel Weights", in Basra, No. 184, December 1966, pp. 13-19.
3. Rudolf Cohen - "Biblical Archaeologist", Spring 1981, pp. 98F. "Kadesh-Barnea Excavationsat 1976-1978," showing photographs of ostracon called "The Hebrew ostracon Hieratical the seventh and sixth centuries BC"
4. Rudolf Cohen - "Did I Excavate Kadesh-Barnea?" in "Biblical Archaeology Review, May / June 1981, pp. 27-29 showing an analysis of the Hebrew ostracon esrito the hieratic. There are combinations [the Egyptian] in numerals and in several Hebrew terms.
5. Sh. Yeivin - "A Ostracon of Tel Arad exhibits the combination of two letters" in "Journal of Egyptian Archaeology, Vol 55/56, 1969-70, pp. 98-102
6. It also shows the weights Egyptians to the Hebrew is David Diringer, "The Early Hebrew Weights found at Lachish" in "Palestine Exploration Quarterly, 1942-43, pp. 88-101.
7. Y. Aharoni, "Hebrew Ostraca from Tel Arad," in "Israel Exploration Journal, 1966, pp. 1-7.
8. S. Yeivin - "A Hieratic Ostracon from Tel Arad," in "Israel Exploration Journal, 1966, pp. 153-159. Notes that the amazing thing is that there is still evidence that Egyptians worked with the Hebrews as mercenaries in the army of Judea at the time (p. 158)
9. AF Rainey, "Semantic Parallels to the Samaria Ostraca" in "Palestine Exploration Quarterly, 1970-71, pp. 45-51.

Jewish Temple in Jerusalem was the capital for sacrificial in 600 BC at Tel Arad

also Jews from Tel Arad, had their own temple with an altar for burnt offerings to God. It was discovered by famed archaeologist Yohanan Aharoni in 1962.

The temple stood with the inscription "House of the Lord "(House of YHWH). He had incienciarios and a stone altar as a centerpiece. The Temple was only sacrificial purposes. So also the Book of Mormon Lehi shown sacrificing debiesen apparently have been made only in Jerusalem but that given the distance from it, such as in the case of the inhabitants of Tel Arad, were justified (see 1 Nephi 5:9 , 7:22) and were an exception to the centrality of worship in Deuteronomy 12.

Funny Cell Phone Voicemail Messages

"... the beginning is all that is needed for a story"
Lucia Puenzo - COHIBA
Granta - The best young storytellers in English

You're in my blood like holy wine

Sinus Infections And Impetigo

"I guess I allowed such asymmetry is colase in my life"
Galcha
Rivka Atmospheric Disturbances

There's Something in the Way you crucify me, That makes me smile

Blood 3 Days Before Period

papyrus ostracon Samaria and in the Red Sea coast

The Book of Mormon presents "Lehi, a prophet born in Jerusalem to the late seventh century BC The Bible does not check for Lehi as a proper name male. However, two important recent archaeological discoveries support the position of the Book of Mormon.

From "Journal of Book of Mormom" Vol.19, No. 1, pp 14-21 Provo, Utah: Maxwell Institute, 2010. Author: Jeffrey R. Chadwick.


The Book of Mormon presents "Lehi, a prophet born in Jerusalem to the late seventh century BC (see 1 Nephi 1:4). There is currently no consensus among LDS scholars about how to spell or pronounced the man's name in Hebrew of his time. Suggests a very strong possibility that LHY was which correspond to Lehy prununciacion With a soft and a hard h (ch as the name of Ba ch.) ¹ This would be the same spelling and pronunciation of the same geographical name Lehi ( Lehy ) located in the biblical story of Samson (see Judges 15:9, 14), where the Hebrew word means "cheek" or "jaw", as in the story of the jaw of an ass (Lehy) and is also used as a weapon (Judges 15:15). ² Because the Hebrew word LHY not used as a noun in the Bible, skeptics could suggest that Joseph Smith simply appropriated it to a personal name in the Book of Mormon.

However, two different archaeological twentieth century, Palestine show at the end l H and being used as a proper noun, masculine . An inscription found in a papyrus fragment found in 1962 between the Samaria papyri from Wadi el-Daliyeh, H l is retained as the main element of a compound name. The other inscription that H l is left alone as a personal name appears in a ostracon (a fragment inscribed on pottery) found in 1939 in Tell el-Kheleifeh (former Eloth [or Elat or Eilat] ) in the Red Sea coast. This article describes and assesses these two registrations personal name "Lehi" the Book of Mormon.

The 2071 Ostracon


Although registration of Tell el-Kheleifeh already mentioned previously in the literature SUD (Hugh Nibley, 1950, "Lehi in the Desert"), am the first [ie Jeffrey R. Chadwick] in testing. The inscription was discovered by Nelson Glueck , a renowned archaeologist in the Near East in the twentieth century, president of Hebrew Union College and the Jewish Institute religion. Glueck excavated for three seasons from 1938 to 1940 in Tell el-Kheleifeh (usually identified with Eloth of the Bible. See 1 Kings 9:26, 2 Kings 14:22, 16:6), located on the north shore of the Sea Red in the Gulf of Aqaba. ³ During the season of 1939, the team discovered the inscription Glueck referred in his report as "ostracon 2071, remnants of buildings from the previous V, Persian period (V-IV centuries BC), characterized by Edomite domination in the old corn. Sherds of imported Attic black glass, typical of the Persian era, found themselves in the same building as the ostracon, and were dated between V and IV centuries BC According to the description of the discovery of Glueck, tablet, ceramic four sides of 2 x 3 "whose writing was" a piece thick, thin, compact baked in a jar, wet smooth skin-colored, multi- white small white bumps. The exterior, moderately soft, slightly smooth, gray to white fine lime, which makes it less legible inscription in ostracon himself in the photographs of himself taken with various filters. " 4 Registration consists of four horizontal lines and written in black ink in Aramaic of the Persian era. Glueck prepared a fax and photo for publication ostracon [is in the original article].

Although incomplete, due to breaking, four-line inscription reads as follows (transcript Latin letter by Glueck, transcribing Hebrew author) ⁵ :

LHY

šlmn ʿ bd	שלמן עבד
ʿ b [d]	[לח 'עב [ד
b ʿ	mind' בעל
Su ʿ ʾ	אשבע

The name LHY (.. .) in the second line is the same Bible that the name spelling Lehi (Judges 15:14) and suggested to me the Hebrew spelling of the name Lehi in Jerusalem. Glueck, however, makes it pours like "Lahai."

First line: "Salman, the servant of [...]"
Second line:" Lahai, the slave [or] "
Third line: a partial name for" Baal, "perhaps "Baali [s]" (cf. Jeremiah 40:14)
Fourth line: a name unknown, may ʿ ʾ Sb \u200b\u200b(Ashba?) ʾ Sb \u200b\u200b(Ashab?) servant [or] ⁶

Glueck date the first three lines of writing in the V century BC, but assumes that the fourth line of writing was added at a later date in the fourth century BC As the name of l H, Glueck found that ought to be vocalized as "Lahai" (pronounced - Hai) which was primarily a Southern Semitic name: "The name Lahai occurs quite often, either as part of a compound, or a different name of a deity or a person, in particular Minaeanos texts, Tamudo and Arabs. " 7 However, a footnote to the citation of Glueck was added by the editor BASRA, William F. Albright, who suggested that "the vocalization Luhai sería preferible." ⁸ El termino sugerido Luhai será revisado más adelante en este artículo.

Como ya se señaló, la primera mención de este "Lahai" en la literatura mormona fue por Hugh Nibley en su serie "Lehi en el Desierto", que apareció en la revista Improvement Era en 1950. Nibley menciona el hallazgo, muy brevemente, en un solo párrafo que escribió sobre los aspectos del nombre Lehi:

"Una cosa es cierta, Lehi es un nombre personal. Hasta hace poco tiempo este nombre era totalmente desconocido, pero ahora ha aparecido en Elot y en otros lugares en el sur y ha sido identificado por 'Lahai'." ⁹

Nibley en realidad did not mention that "the name Lahai" was written in a pottery pot, although in the article was a little drawing of ostracon 2071 (as originally published by BASRA in 1940). The title of the drawing mentioned that ostracon had been found in corn (Tell el-Kheleifeh) to identify that part of the inscription is "LHY ʿ b [d] ..." the servant of ...'". LHY ¹⁰ Although the drawing does not appear in any later versions of the book of Lehi in the desert , Nibley's statement about the discovery of Glueck is essentially the same.

In An Approach to the Book of Mormon , Nibley study published by the Church in 1957 in a Melchizedek Priesthood manual, Nibley mentions that the name "Lahai" actually appeared in a ostracon:

"Lehi's name is found only as part of place names in the Bible. Only in the last twenty years is a pot in ear (where the path of Lehi encounters "the source of the Red Sea") that bears the name of a man, LHI, very clearly written on it ... While Glueck replaces [arbitrarily] vowels so that the name Lahai, Paul Haupt made a special study to Lehi, and gives the mysterious meaning of the 'cheek' [the term] " ¹¹

A brief allusion to the discovery de Glueck del nombre de Lehi apareció en una sola frase de Nibley en el Improvement Era de 1964, "Desde Cumorah": "Lo que nos recuerda que en 1938 [1939] Nelson Glueck demostró por primera vez que Lehi era un auténtico nombre semítico occidental, en el área fronteriza cerca del Mar Rojo."  ¹² No hubo ninguna ilustración del ostracon en el Improvement Era "Desde Cumorah", pero un dibujo de éste fue publicado en la edición del libro. ¹³

En todas las obras citadas antes, Nibley solamente citó ejemplos no hebreos como evidencia que el nombre Lehi del Libro de Mormón fue escrito correctamente con las consonantes semíticas l-ḥ-y . ¹⁴ Has not matched the name of the Book of Mormon with the Hebrew term having the same spelling, namely from H and I, in Judges 15, as a place name meaning "cheek" or "jaw." He seems to have accepted, without question, the provision of Glueck ostracon l h and 2071 as "Lahai," instead of Albright "Luhai." 15

Nibley I agree that the discovery of three-letter name l ostracon ḥ and 2071 is notable because it shows the spelling as it was a personal name, so claims the appearance of Lehi as a name in the Book of Mormon. I'm saying this Nibley according to the Book of Mormon, Lehi was written the name l-h-y. However, unlike sudsemitas examples of Nibley, I suggested (and I'm suggesting) that Lehi's personal name is a Hebrew word equivalent to the rise in Judges 15, and with the same meaning "cheek" or "jaw" . ¹⁶ Lehi was a Jew who had "dwelt at Jerusalem all his life" (1 Nephi 1:4). I do not think it more likely that you have been given a name sudsemítico by Jewish parents (if the name was Lahai or Luhai), but rather a linguistically Hebrew name: Lehi, pronounced Lehy .

In this regard, is important to bear in mind some important facts. The Ostracon 2071 (1) was found in the cultural context Edomite V century BC, and (2), was written in Aramaic script. Not found in the context of South Arabia, or any type of ancient South Arabian script. The Edomites spoke a northwestern Semitic language related to Hebrew that most South Arabian, and the geographic Edomite was not intended as an Arab land. In fact, Edom was always territorially contiguous with Judah, and during the Persian period Edomite territory had included the Negev and the desert areas west of the Jordan fault. With regard to linguistic influences that may have been found in the names Edomites, is also likely that Jewish names / Hebrew are found in the Edomite Eloth like South Arabian names are there too. In this sense, is not entirely unlikely that the ostracon LHY 2071 could have been really pronounced like the Hebrew Lehy - indeed may be even more plausible that a South Arabic pronunciation.

Lehi's name on a piece of papyrus from Wadi

In turning to the territory that was clearly influenced by the Hebrew, now we can report that Lehi is identifiable as a male personal name of Samaria Papyrus found in Wadi el-Daliyeh, whose location is in the West Bank called the land of Israel. Lehi (LHY, ...) appears in the compound name אבלחי, blḥy ʾ, which probably gave av-Lehy or maybe avi-Lehy. If the name had to be used in the King James translation of what is likely or Abilehi Ablehi would be more correct. The meaning of the name could be "the Father Lehi" or "My Father Lehi."

Before discussing specifically the papyrus where he found the name, it is good to give a brief account of the discovery of Papyrus Samaria. The papyrus was found in 1962 in a cave in a desolate desert canyon Wadi el-Daliyeh, located about 20 miles northwest of Jericho on the edge of the failure of Jordan. (At that time, the area was under the administration of the government of Jordan, the State of Israel took control of the area in June 1967.) The poorly preserved papyrus was discovered by Bedouin tribe Taamireh (also known to be the ones who found the Dead Sea Scrolls near Qumran in 1947). Through the offices of Roland de Vaux of École Biblique et archéologique Française of Jerusalem, Paul W. Lapp American School of Oriental Research in Jerusalem (now the WF Albright Institute of Archaeological Research) and Frank Moore Cross of Harvard University, the papyrus was purchased in November 1962 for presentation at the Palestine Archaeological Museum in Jerusalem (now the Rockefeller Museum). ¹⁷ Two seasons of excavations at the cave site made Lapp and the American School in January 1963 and February 1964. Skeletal remains of more than 200 bodies were recovered, apparently all killed in the ancient cave. IV century BC pottery was also recovered. In total, 128 clay seal impressions (bullae), 70 of which were readable, and the original papyrus, in the excavations. Also 18 coins dating from the late Persian period, immediately before Alexander's conquest of Samaria in 332 a. C. 19

Cross, who worked on the reconstruction and translation of the papyrus texts, suggests a historical setting for the slaughter in the cave of El-Daliyeh. After initially curried favor with Alexander on his arrival in the region in 332 a. C., the Samaritans rebelled and were burned alive by the prefect of Alexander in Syria. Alexander returned to the city of Samaria and destroyed, and resettled in Macedonia where a colony. Cross Samaritans believes that responsible leaders of the rebellion fled to Samaria, with the arrival of Alexander, heading toward the Wadi Farah in the desert to cave in Wadi el-Daliyeh. A considerable number of families were among the refugees, possibly with some of his slaves, and of course with ceramic vessels and their food supply. They also brought important documents, including letters and others on the papyrus and seals. The papyrus represents records of the fourth century BC Macedonian finally discovered the hideout of the Samaritans, probably through treachery, and killed all those who had fled. 20

Ablehi name (for transliteration shall use the simple sum of ʾ blḥy ) appears in the document described as "WDSP papd of Ar F Slave Sale ". ²¹ the worn papyrus roll measures 33.4 cm long and 7.6 cm wide. When unrolled, the 12 lines of text written to its width were detected (no hand writing rear). Douglas M. Gropp estimated that less than 14 percent of the original text was retained. The only name that was Ablehi was well preserved, and, notably, the five letters of the name are visible. Part of the last two letters, H and, and worn out, but are sufficiently marked to be positively identified. The letter l is prefixed to the name as a preposition indicating the person is being sold fruit a transaction. Reconstruction for Gropp the cracked remnants of text is a typical pattern of the slave trade, which indicates that Ablehi and another person were sold into slavery by a party to the other for a certain amount of money, witnessing the act and the governor prefect. The name Ablehi, with the area code l, appears as the first word of line 2, which is to say that he appears as the first of the six letters blḥy ʾ l combination.

Cross, the first scholar to read or rebuild and then vocalize the names found in the papyrus of Samaria, blḥy ʾ not drawing the way I above. By contrast, a study originally prepared in 1978-79, and was published by American Schools of Oriental Research in 2006, Cross said that "probably the name is read as abi-luḥay ʾ, 'My father is (the divine) Luḥay." Luḥay is the name of an ancient god of South Arabia and is the same as the name Luhai Albright suggested as a reading of LHY in ostracon 2071. Cross does not offer any comment or explanation of why the Arabic name of a deity is the preferred reading for the element l ḥ three letter and a document Samaritan, beyond noting that Luḥay is a common element in Arab names. ²² Similarly Gropp, without comment or explanation, continue reading Cross, except that he explains with an "i" in English (ʾ Abiluḥai) instead of a "Y". 23

In fact, however, the nature of the name Hebrew is supported by its appearance among the Jewish-Aramaic names of the Persian period in Egypt. There the name is' לוח, lūḥī. ²⁴ The name does not have to be a cultural remnant of ethnic Arabs who came to Samaria by Sargon II in the eighth century BC, after the Assyrian deportation of much of the Israeli population. Also Cross 25 shows that the number of Hebrew names of Samaria Papyrus is much greater than the number of non-Hebrew names. Of the 69 names of the notes of Cross, 28 contained the Hebrew element h theophoric or yhw (Yah or Yahu), and 16 were the Hebrew names familiar to the Bible. The total number of Hebrew names in the papyri of Samaria is 44, compared with only 25 non-Jews according to the opinion of Cross. 26 Includes abi-lu ʾ T here, with its southern course Arab element in its tally of non-Hebrew names, but identified only 2 other names of the 69 that could possibly contain elements Arabs [d ] wmn and lnry . 27 This collection, however, so heavily weighted in favor of the Hebrew names, it seems strange that Cross did not consider the possibility that the item ʾ l bl H and H and should be read as the Hebrew ḥ him and instead of Arabic ḥ lu ay. In fact, given that H is a known geographical name in the Hebrew Bible, it seems more likely reading far l H and a body that is mostly in Hebrew with the names of Israel, and this despite the fact that it is not a personal name in the Bible.

Pronunciation ḥ him and instead of lu T here is also supported by the Amorite personal name to h l i w-malik , found in a letter from the Middle Bronze Age, dating back a thousand years before the time of Lehi. 28 was Amorite language, a dialect spoken in the West Semitic Middle Bronze Age and is related to other West Semitic languages \u200b\u200blike Hebrew and Aramaic. This is the only occurrence laḫwi element in a personal name in cuneiform texts from Mesopotamia. If the normal rules of vowel change is assumed, the term Amorite laḫwi became the Hebrew years later lehi. ²⁹ In any case, if the item laḫwi name is the same element in H l behalf of the Samaria Papyri, then the latter will be pronounced h i. Because this element is a name legomenon in Amorites, would be foolish not to put to no meaning. Suffice to say, I could not decide Luhai. 30

Ablehi would be typical of the Hebrew Israelite patriarchal compound nouns, combining Hebrew ʾ b (v, ...), which means "father" or bi ʾ (avi, ...), which means " my father "with a second word or proper name. Examples of such compounds patriarchal names in the Old Testament include: Abner (av-ner), Absalom (av-shalom), Abinadab (avi-Nadav) and Abimelech (avi-melekh .) As a Jewish name, join the group Ablehi 34 names patriarchal known compounds, of which 24 appear in the Old Testament, 31 and 10 additional names not found in the Bible, but they appear in popular writings and Hebrew seals. 32

In any case, if the element l H Ablehi name is intended to refer to the "cheek" or "jaw" or as a reference to a father whose name was Lehi, the fact that it appears a name in the Samaria Papyrus is an important piece of evidence supporting the idea that Lehi is a proper name Israel as the narration is in 1 Nephi. The appearance Ablehi name in the papyrus of Samaria (and the name of l H and ostracon 2071) is a second witness that confirms that the name of Lehi was used effectively as a proper name masculine in Israel during the Iron Age. Conclusion

That

l H Ablehi item was written in Aramaic script of the Persian period, as the name of l H and ostracon in 2071, and that the two names inscribed even seem a lot, too seems significant. If, in fact, is quite plausible that the element l Ablehi pm and is actually a Hebrew name (in a context Samaritan north of Judea), therefore, the plausibility of ḥ l and ostracon 2071 is a Hebrew name (in a context Edomite, south of Judea) has been strengthened.

is also an interesting coincidence that similar evidence for the name of Lehi's wife come from a papyrus, written in Aramaic in the Persian period, in the era after the sixth century BC. The Jewish-Hebrew name Sariah appears in an Aramaic papyrus V century BC The document is known as the C-22 (or Cowley-22), and was found at Elephantine in Upper Egypt by the year 1900. The appearance of the name Sariah was first published as a possible example of the Book of Mormon names female name for myself in 1993. 33 The female name Sariah not in the Bible, like the male name of Lehi either. However, both appear in the Book of Mormon. We can now identify both Jewish and Hebrew names such as names Sariah in the Elephantine papyri and papyrus Lehi in Samaria and in 2071 ostracon represents two significant advances in corroborating the authenticity of them.


Notes 1. (...) The Hebrew LHY and its transliteration "Lehi" in 1 Nephi, see Jeffrey R. Chadwick, "The Names Lehi and Sariah-Language and Meaning," Journal of Book of Mormon Studies 9 / 1 (2000): 3 and 38-39; Dana M. Pike, "Response to Paul Hoskisson's" Lehi and Sariah, '" 35-36, and John A. Tvedtnes, "Lehi and Sariah Comments," 37.

2. The Judges 15:19 KJV has "jaw" (LHY) and "Lehi" (LHY) in the same verse.

3. For a further description of the excavations at Tell el-Kheleifeh, see "Kheleifeh, Tell el-" (by Nelson Glueck and Gary D. Pratico) in New Encyclopedia of Archaeological Excavations in the Holy Land, ed. Ephraim Stern (Jerusalem: Israel Exploration Society, 1993-2008), 3:867-70.

4. Nelson Glueck, "Ostraca from Elath," Bulletin of the American Schools of Oriental Research, no. 80 (December 1940): 4.

5. Glueck, "Ostraca from Elath" 4.

6. Glueck, "Ostraca from Elath," 5—7.

7. Glueck, "Ostraca from Elath," 6.

8. Glueck, "Ostraca from Elath," 6 n. 6.

9. Hugh Nibley, "Lehi in the Desert," parte 2, Improvement Era, February 1950, 156; reimpreso (con alteraciones) in Nibley's Lehi in the Desert and The World of the Jaredites (Salt Lake City: Bookcraft, 1952), 44, y en Hugh Nibley, "Men of the East," en Lehi in the Desert/The World of the Jaredites/There Were Jaredites, CWHN 5 (Salt Lake City: Deseret Book and FARMS, 1988), 41.

10. Los dibujos del Ostracon 2071 aparecen en Hugh Nibley, "Lehi in the Desert," parte 2, Improvement Era, de Febrero 1950, 104. It is unclear if the drawing was made by Nibley form or the editor of the magazine.

11. Hugh Nibley, An Approach to the Book of Mormon (Salt Lake City: Deseret News Press, 1957), 251, notes on p. 407. This book was reissued in the edition of 1964 (Deseret Book) and a third edition (cn minor alterations) in 1988, see Hugh Nibley, "Proper Names in the Book of Mormon," in An Approach to the Book of Mormon, 3rd ed., CWHN 6 (Salt Lake City: Deseret Book and FARMS, 1988), 290, 500 n. 31. Nibley why he thought it was "mysterious" that Lehi meant "cheek" is that it is not clear given his vast knowledge in Hebrew. He could have thought it was mysterious because the use of body parts was rare ancient Hebrew names. And Paul Haupt did not refer to the name in 2071 from the publication Ostracon by Haupt in Nibley in notes at the same datandolo in 1914 ("Heb. Lehi, cheek, and LOAC, jaw," Journal of Biblical Literature 33 [1914 ]: 290-95) and ostracon was not discovered until 1939.

12. Hugh Nibley, "Since Cumorah," Improvement Era, October 1964, 845. The series "Since Cumorah" was widely scattered (Salt Lake City: Deseret Book, 1967), even in a second edition, CWHN 7 (Salt Lake City: Deseret Book and FARMS, 1988). The same and only reference to Nelson Glueck and Lehi is the same in all versions of Since Cumorah: 60 (1967 ed.), 53-54 (1988 ed.).

13. Drawing attention to the issues in ostracon Since Cumorah is much shorter and less relevant than the "Lehi in the Desert" in the Improvement Era. Incidentally, the drawing in Since Cumorah does not appear in the context of referencing Nibley Glueck's findings in any discussion following 133 pages Egyptian names: 193 (1967 ed.), 169 (1988 ed.).

14. When Nibley made his research, examples of l-h-and that they had were always under a non-Hebrew. This article demonstrates, incidentally, that it existed in the context of the ancient Hebrew in Israeli land.

15. Luhai the pronunciation suggested by Albright, seems to support the spell 'לוח, lūḥī among Jewish names / Aramid Persian period in Egypt. See Bezalel Porten and Jerome A. Lund, Aramaic Documents from Egypt: A Key-Word-in-Context Concordance, ed. Stephen A. Kaufman (Winona Lake, IN: Eisenbrauns, 2002), 366.

16. Chadwick, "The Names Lehi and Sariah," 32-34.

17. Frank Moore Cross, "Papyri of the Fourth Century BC from Dâliyeh," in New Directions in Biblical Archaeology, ed. David Noel Freedman and Jonas C. Greenfield (Garden City, NY: Doubleday, 1969), 41-42.

18. Cross, "Papyri of the Fourth Century B.C. from Dâliyeh," 45—47.

19. Cross, "Papyri of the Fourth Century B.C. from Dâliyeh," 48.

20. Cross, "Papyri of the Fourth Century B.C. from Dâliyeh," 51—52.

21. "WDSP papDeed of Slave F ar" stands for "Wadi el-Daliyeh Samaria Papyri—papyrus deed of slave 'F'—Aramaic." See Douglas M. Gropp, Wadi Daliyeh II, The Samaria Papyri from Wadi Daliyeh, Discoveries in the Judean Desert (DJD) XXVIII (Oxford: Clarendon, 2001), 75, document 6, and plate VI.

22. Frank Moore Cross, "Personal Names in the Samaria Papyri," Bulletin of the American Schools of Oriental Research, no. 344 (November 2006): 76, 86.

23. Gropp, Wadi Daliyeh II, 75.

24. See Porten and Lund, Aramaic Documents from Egypt, 366.

25. See the Annals of Sargon, Seventh Year, in The Ancient Near East, Volume 1, An Anthology of Texts and Pictures, ed. James B. Pritchard (Princeton, NJ: Princeton University Press, 1958), 196.

26. Cross, "Personal Names in the Samaria Papyri," 86.

27. Cross, "Personal Names in the Samaria Papyri," 77, 82.

28. For the name, see Georges Dossin, ed. and trans., Correspondance Féminine (Paris: Geuthner, 1978), letter 141:2; for the transcription and translation of this letter, see ibid., 202—3. The find spot, Mari, lies on the Euphrates River, about 11 kilometers north of the Iraq / Syrian border. At the time, Mari WAS Amorites Who Ruled by the Old Babylonian language Used, But Their names betray Their West Semitic origin and heritage.

29. laḫwi show up as commonly accepted in all the ancient Semitic languages. The qatl forms in Hebrew Into segholate morph forms-that is, Would Become laḫwi, Because it is weak final, Lehi.

30. Agadezco my colleague and friend, Paul Y. Hoskisson, for calling attention to personal names Mari and many other equally useful in preparing this article.

31. Patriarchal compound nouns in the Hebrew Bible (Old Testament) include a Abner ... (2 Samuel 2:8, 12), Absalom ... (2 Samuel 3:3; 13:20), Abram ... (Genesis 11:26), Abraham ... (Genesis 17:5), Abimelech ... (Genesis 20:2; Judges 8:31), Abinadab ... (1 Samuel 7:1; 16:8; 31:2), Abiasaph ... (Exodus 6:24), Abiathar ... (1 Samuel 22:20), Abidan ... (Numbers 1:11), Abiezer ... (Joshua 17:2; 2 Samuel 23:27), Abigail ... (1 Samuel 25:3, female name), Abihu ... (Exodus 6:23), Abihud ... (1 Chronicles 8:3), Abijah ... (1 Kings 14:1; Abiah, 1 Samuel 8:2), Abijam ... (1 King 14:31), Abinoam ... (Judges 4:6), Abiram ... (Numbers 16:1), Abishag ... (1 Kings 1:3, female name), Abishai ישיבא (1 Samuel 26:6), Abishalom ... (1 Kings 15:2), Abishua ... (1 Chronicles 6:4), Abishur ... (1 Chronicles 2:28), Abital ... (2 Samuel 3:4), y Abitub ... (1 Chronicles 8:11).

32. Véase Nahman Avigad, Corpus of West Semitic Stamp Seals, revisado y completado por Benjamin Sass (Jerusalem: The Israel Academy of Sciences and Humanities et al., 1997). A list of av and avi names appears on page 592 and includes the following thirteen (ten of which are not found in the Bible): אבגיל (avgayil, #31, #32, two different instances, both female, similar to Abigail in the Bible), ... (avḥalal, #1081), ... (av-ad, #724), ... (avadan, #869, female), ... (avoz, #1012), ... (av-al, #878), ... (avrihu, #47), ... (avram, #1013, same name as Abram in the Bible), ... (avsa, #48), ... (avshua, #49), ... (avibaal, #1122), ... (avihu, #45, similar to Abihu in the Bible), ... (aviu, #4, #46, two different instances), ... (avyeḥi, #867, #868, two different instances). Avigad characterizes the names as Hebrew, Ammonite, Moabite, Aramaic, and possibly Phoenician (however he does not identify any of the above as having any Arabic elements). The list above also does not include several names with the distinctive Ammonite avgad element.

33. Jeffrey R. Chadwick, "Sariah in the Elephantine Papyri," Journal of Book of Mormon Studies 2 / 2 (1993): 196-200.

How To Take Plug From Jeep Remove Carpet

Major Appliances Atmospheric Disturbances Rivka

Duomo Ediciones From:
"important artifacts is an illustrated catalog of disaffection (in 300 objects) 'What read
In this edition, the magazine has published What to read a commentary on major appliances, which defines this novel by Leanne Shapton as an "illustrated catalog of disaffection (in 300 objects)."

Vicente Alex's comment begins with an assessment positive and strong in the novel:

"With major appliances (Duomo), the Canadian Leanne Shapton has invented a novel form of auction catalog. The author explores the story of a couple in crisis through their useless possessions. Among the comic and conceptual art, the book has attracted Brad Pitt and Natalie Portman, who will star in the movie adaptation. "

Alex In his commentary includes, in addition, some views of Leanne, who says that" you can guess the personality someone through the objects that accumulates. I keep a hundred things and give them a great value, although they have none. I have even a piece of tree trunk that gave me an ex-boyfriend. "

Alex Leanne believes highlights the two major influences on his work: the plot of the movie Annie Hall and the photo series All the clothes of a woman, the German artist Hans-Peter Feldmann. Already

we will inform you about the comments that follow raising important artifacts and draft set of his film adaptation.

Sore Knees Doctor Washington Dc

Galcha

Atmospheric Disturbances

Read the last chapter: CONCLUSIONS AND FUTURE WORK

The lines are

Content

An accomplished film:
"If I had the appearance and character of Rema, and if it were a man, consider a career discolored hair, wearing a green scarf, prepare spice teas or walk on a (somewhat) unstable high heels you can Do give more to the world? [...] On one occasion Rema complained of feeling disoriented and strange, and said he was born in the wrong time and should be considered professional enough up in the morning and be her "

Tom Waits:
He asked me what I want take or drink before leaving me alone, sitting on a velvet sofa cushions packed with tassels. Everything was old and I resisted the velvet based on patches. Perhaps Rema had touched those things, I thought, as if to collect his footsteps, but I remembered something you found. I'm in your pocket -the lyrics of a song that sings the Rema- huddled in a dollar, your watch chain around the neck . I patted the sofa upholstery softened thinking fine corduroy grooves.
Play Tom Waits Barcarolle

A neologism:
-Leo, I do not know where you are. Nobody knows where you are. You answer the phone. You left your patients. Is not it weird? Do not you took the mind? -Say "occupies the mind" instead of "concern" was a carefully Remaismo . Rema had long since I did not, except when I was very tired.

WB Yeats:
And I heard the voice of my companion, imitation of my colleague, saying: "... but also tiring to pretend all the little details when I'm with him, it's as if it could be me ... I know he's right, I know I should not have left out or even an hour ... now I'm worried and I feel terrible ... I wanted to know who had been sending messages, but you are right ... I want to be with him ... let me poems on the kitchen table ... and I bought special fruit ... and say things like 'the sickening slum my heart' ... and I love to sleep with his head on his chest.


The Circus Animals' Desertion
I
I sought a theme and sought for it in vain, I sought
it daily for six weeks or so.
Maybe at last, But Being a broken man,
I must be satisfied with my heart, although Winter and summer till
old age
Began Were All My circus animals on show, Those stilted boys
, That burnished chariot, Lion and
woman and the Lord knows what.

II
But What can I enumerate old themes, First
That sea-rider Oisin led by the nose
Through three enchanted islands, allegorical dreams,
Vain gaiety, vain battle, vain repose,
Themes of the embittered heart, or so it seems,
That might adorn old songs or courtly shows;
But what cared I that set him on to ride,
I, starved for the bosom of his faery bride.
And then a counter-truth filled out its play,
'The Countess Cathleen' was the name I gave it;
She, pity-crazed, had given her soul away,
But masterful Heaven had intervened to save it.
I thought my dear must her own soul destroy
So did fanaticism and hate enslave it,
And this brought forth a dream and soon enough
This dream itself had all my thought and love.
And when the Fool and Blind Man stole the bread
Cuchulain fought the ungovernable sea;
Heart-mysteries there, and yet when all is said
It was the dream itself enchanted me:
Character isolated by a deed
To engross the present and dominate memory.
Players and painted stage took all my love,
And not those things that they were emblems of.

III
Those masterful images because complete
Grew in pure mind, but out of what began?
A mound of refuse or the sweepings of a street,
Old kettles, old bottles, and a broken can,
Old iron, old bones, old rags, that raving slut
Who keeps the till. Now that my ladder's gone,
I must lie down where all the ladders start In the foul
rag and bone shop of the heart.

The first moment: Leo
Rema discovered a Hungarian bakery in the winter. In the distance he sees a Row from the area, to observe note that herbal teas always asked and he 'liked to see how attempting to tip the small metal teapot without spilling anything, which was not easy, since almost all angles the path of the water seeping through the tip and wet the table. Rema the dried with a napkin, got up and asked for more napkins. " Leo so that y 'gait somewhat awkward and then loved her. "

The simulation also describes Leo Rema in the flat in which he knows first hand the idiosyncrasies of Rema:
know many details of yours, when you feel like half a melon and a spoon and eat it all, and read magazines while you brush your teeth, and you throw the socks for no reason when they are in perfect condition. Really you do not like anyone but I sometimes [...] I like to think that all this knowledge I have of you, it all means something (215)

Cost Of Daycare Miami

of words hidden in the Moleskine

love not having you, I imagine you blatantly perfect biting your absence allows me to invent.

not look at me, do not respond, just let me fall.

And this loneliness will not try to make you

Riverwind Casino What Kind Of Slot Machines

"I, myself, I would like the most beneficial revolution arithmetic"


Go

we want it haha \u200b\u200bsome drag certain deficits and liabilities in terms of sensory figures: waste, tenderness, looks , hugs, complicity, kisses, surrenders, in unison, touching ...