518 research outputs found
Letter from Moses T. Rice to Thomas Lamb Eliot
No full texthttps://rdc.reed.edu/v1/resources/ecd69752-feba-4171-bfcd-df96a8ab076b/thumb/128.jpgThis is an invitation for Thomas Eliot to have dinner with Mr. Rice at a restaurant
The Appeal of Exodus: The Characters God, Moses and Israel in the Rhetoric of the Book of Exodus
No full textThe present thesis offers a reading of the book of Exodus as a literary artifact. This is
accomplished through the investigation of its main literary characters Yhwh, Moses and
Israel. The text is understood to be part of a communicative situation between author and
reader. This hermeneutical claim and the nature of Exodus itself entail certain consequences
with regard to the method of enquiry. The method applied is a modified form of
rhetorical criticism, which is understood to provide an interpretive perspective on the text.
The particular focus is on the functional aspects of the text which direct the reading process
and thus guide the reader. Given the difficulties in determining the circumstances of
the origin of Exodus and the paucity of secured knowledge about early Israelite history, the
`implied reader' is introduced as a key-term. It is assumed that this implied reader informed
the inventio and dispositio of the book. Because of the book's central themes - identity
and relationship -a careful investigation of the characters is a worthy avenue to pursue.
Three characters have been chosen on account of their continuous involvement in the
plot. The introduction of each character into the plot receives special attention. The developing
portrayal of each character is closely linked to its paradigmatic qualities and to its influence
on the reader. First, the portrait of God is discussed, especially in relation to the
contributions of the narrative, poetic and legal parts of Exodus. The very important but
often neglected legal characterisation of Yhwh in Exodus is a topic of special interest. Although
the legal collections say much about their recipients, they also reveal deep insights
into the law-giver's nature and concerns. Yhwh is identified as the king who justly claims
obedience and service. A further focus is the possibility of the relationship between Israel
and their king, Yhwh. Second, with regard to Moses there is a significant difference between
his first appearance in Exod 2-5 and his later development. This remarkable tension
in the Mosaic portrayal reveals interesting insights into the implied reader's preconceptions.
Here we trace closely the argumentative strategy of the author in his attempts to convince
this reader. Furthermore, it is necessary to discuss the paradigmatic qualities of the character
Moses. Third, reader-identification is at the heart of the construction of Israel. Here the
historical gulf between the Israel of the narrative and the one of the implied reader is
bridged. The complexity of Israel is a central aspect of Exodus' rhetoric, urging its readers
to comply with the ideal which the author sought to communicate in his book.
The results of this study provide insights into the specific poetics of Exodus and its
management of the reading process. Because of the proposed unity of form and content, it
is possible to specify the message of the entire book by taking into account its intriguing
mixture of different genres. An abstraction from modern reading-conventions in the
encounter of ancient Hebrew texts is shown, and the possibility of reading the text on its
own terms is explored
The descent of Christ in Ephesians 4:7-11 : an exegetical investigation with special reference to the influence of traditions about Moses associated with Psalm 68:19.
No full textThis study attempts to demonstrate that the most probable interpretation of the descent of Christ in Eph. 4: 7-11 involves a descent of Christ as the Spirit who distributes gifts to his church subsequent to the ascent of Eph. 4: 8. The investigation begins with a history of the interpretation of Eph. 4: 7-11. Most modern interpreters favour either a descent to the under- world (or the grave) between Christ's death and resurrection or a descent from heaven to earth at the incarnation. Textual and grammatical problems relevant to the proposed exegesis are also discussed. A major portion of the study deals with the ascent-descent imagery associating Ps. 68: 19 (quoted in Eph. 4: 8) and Moses as found in Tg Psalms and the rabbinic literature. The author of Ephesians, had he been aware of these traditions associating Psalm 68 with Moses, would have been predisposed to think in terms of a subsequent descent, because Moses' ascent of Mt Sinai to receive the Torah was followed by his descent to distribute it as 'gifts' to men. Although it is clear that both Tg Psalms and the rabbinic literature are later than Ephesians, there is evidence from a number of early sources that such Moses-traditions were in circulation prior to the first century CE. The association of these traditions with Ps. 68: 19 as employed by the author of Ephesians appears to exist through the connection of Moses' ascent of Sinai to receive the Torah with the celebration of the Jewish feast of Pentecost on the one hand, and the Christian use of Psalm 68 in connection with Pentecost (described in Acts 2) on the other. Ps. 68: 19 was already understood to refer to the ascent of Christ and the gift of the Spirit in a layer of tradition older than Ephesians. Familiarity with the Moses-traditions connected with an ascent and descent of Sinai would have suggested a subsequent descent. Thus the author's innovation did not lie in the use of the psalm in a christological sense, nor in the introduction of a subsequent descent of Christ inferred from the ascent mentioned in Ps. 68: 19. The contribution of the author of Ephesians consisted in his identification of the ascended Christ as the Spirit who descended to distribute gifts to his church. Such an interpretation offers the best explanation of the passage in light of the evidence linking Moses-traditions of a heavenly ascent at Sinai with Pentecost and Psalm 68
Remarks on The divine legation of Moses, &c. in several letters. By the author of the miscellany [electronic resource].
No full textBy William Webster.'The divine legation of Moses demonstrated' is by William Warburton.Price from imprint: price One Shilling.Electronic reproduction.English Short Title Catalog,Reproduction of original from British Library
Utilization of Azolla as manure in lowland rice cultivation on the vertisols of the Accra plains of Ghana
No full textOn-farm studies were carried out in order to impart to farmers techniques of using azolla in lowland rice cultivation on the Vertisol. The experiments were conducted on four farms at the Kpong Irrigation Project sites, at Akuse and Asutsuare, from 2002 to 2006. The design of experiment was randomised complete block, with five treatments and four replications. Azolla was grown in designated rice basins (3m x 4 m) for 6 weeks and water drained three days before transplanting rice. Azolla was also grown in external basins and added to give total of 25 t ha-1 fresh weight (1.2 t ha-1 dry weight). As rice was transplanted, azolla was trampled and thus incorporated into the soil. The treatments included: Incorporated azolla only (A1), azolla + 15:15:15 NPK compound fertilizer application (A2), azolla + 15:15:15 NPK fertilizer + ½ sulphate of ammonia fertilizer (A3), application of recommended 15:15:15 NPK fertilizer + sulphate of ammonia (F) and no azolla or inorganic fertilizer application - control (N). Data on the rice crop included: plant height, tillers per plant, total dry weight at booting stage and grain yield at maturity. Soils were sampled at the end of experiments and analysed for pH, nitrogen and organic carbon. The nitrogen content of incorporated azolla was 2.2 %, giving a nitrogen equiva-lent of 27 kg ha-1. Azolla plus 15:15:15 NPK fertilizer gave a yield of 5.3 t ha-1 paddy (A2) that was comparable to that of the recommended inorganic fertilizer applications (F) - 5.1 t ha-1 and greater than the control (N) - 2.9 t ha-1. In Hammond’s farm, where azolla was incorporated over a period of three years, rice yield was higher than observed in Moses’ farm, where azolla incorporation was for one year only. Cost-benefit analysis indicated a 20.7 % savings on fertilizer application
Physicochemical and Sensory Properties of Cookies Produced from Brown Rice and Fermented Afzelia Africana Flour Blends
No full textCookies were produced from brown rice and fermented Afzelia Africana flour blends and their physicochemical and sensory properties were determined. Five flour formulation, designated as samples A,B,C,D and E were produced. Sample A was control (100% wheat), while sample B,C,D and E were brown rice and fermented Afzelia Africana flour in the ratios 95:5, 90:10, 85:15, and 80:20 percentage respectively. The result of the proximate composition showed that there was a significant increase at p<0.05 in protein, fat, fibre, ash and moisture content. The value ranged from 8.15%-16.92%, 9.20%-10.06%, 1.25%-4.13%, 21.42%-25.95%, 1.06%-3.07% respectively. The physical property revealed the diameter, thickness, spread ratio and weight, ranged as; 4.33cm-4.46cm, 2.50cm-2.00cm, 17.32-22.30 and 13.40g-10.40g, respectively. The mineral content of calcium, phosphorus, potassium, and manganese increased at p<0.05 in the range 13.67mg/100g-24.17mg/100g, 33.27mg/100g-61.85mg/100g, 56.47mg/100g-322.42mg/100g and 56.44mg/100g-67.19mg/100g respectively. The beta carotene and vitamin C contents increased at p<0.05 in the range 1.57mg/100g-2.04mg/100g and 0.01mg/100g-2.15mg/100g respectively. The sensory scores showed that cookies produced from the brown rice and fermented Afzelia Africana flours all compared favourably with cookies from 100% wheat flour and therefore acceptable nutrient dense cookies could be successfully prepared from the composite flour of brown rice and fermented Afzelia Africana flour. Keywords: Brown rice, fermented Afzelia Africana, cookies, composite flour, wheat DOI: 10.7176/FSQM/88-05 Publication date:July 31st 2019
A silent unheard voice in the Old Testament: The Cushite woman whom Moses married in Numbers 12:1–10
No full textMost of the time, women’s names are not mentioned, words are not put in their mouths or they are not allowed to say a word, and their achievements are behind the scene in the narratives. Passages that mention the presence and contribution of African women in the Bible are especially neglected, perhaps because there are few African women biblical scholars and also deep prejudices against women. References to the African wife of Moses (Numbers 12) are so scanty in the Bible that very few critical biblical scholars noticed them. The purpose of this article is to discuss critically the narrative of the Cushite woman whom Moses married and her marginalisation by the author of the story in Numbers 12:1-10. The narrator of the text did not only refuse to give her a name, there is no single word put in her mouth despite the dominant and significant role her presence played in the narrative. Why is she silent and what does her silence mean? The answers to these questions are discussed in this article
Urban change through sustained community engagement: implications for school leaders, 2004
No full textIn this study, the researcher explored the juncture between the community development and educational reform movements in distressed urban communities and investigated why institutions, such as school systems, are critical to the success of the community development movement. The study utilized a multimethod approach employing three qualitative data sourcesinterviews, observations, and document reviewto access the implementation of comprehensive reform in urban renewal communities and to determine if the presence of reform strengthens the value of teamwork, collaboration, and communication. A major emphasis of this ethnography was the introduction of the Urban Change through Community Engagement Theoretical Framework that identifies the close relationships among three mediations of experience, which are exemplified as (a) critical connections to collaborate, coordinate, and communicate; (b) the exchange of ideas, which reflects attempts at understanding relations through decisions, judgments, perceptions, and responses; and (c) commitments, which make it possible to consider the resources of tradition and culture that ultimately leads to collaborative building, a collective agenda, equity, and excellence. The hermeneutic model of interpretation continually puts forth relevant questions to challenge older beliefs and reaches beyond issues, policies, and structures to establish a focused analysis. The researcher found that there are barriers that must be removed, which will aid policymakers, practitioners, and community activists in their work to close critical gaps that relate to race, class, and culture, consequently ensuring the success of the new model. Perhaps more importantly, the reason that the community development and school reform movements have not produced realistic models for educating students of color and radically reconstructing urban communities is because the movement does not effectively challenge structural forces that continually reproduce nihilistic conditions. Without attacking the structural barriers, the community development and school reform movements fail to challenge the causes of distress and underdevelopment in urban communities
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