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This finished five-volume paintings analyzes the archaeological and linguistic information that pertain to the wide cultural milieu of the traditional close to East, the crossroads of 3 of the world's so much influential religions--Judaism, Christianity, and Islam. starting from prehistoric instances as much as the early centuries of the increase of Islam, the paintings covers the civilizations of Syria-Palestine, Mesopotamia, Anatolia, Iran, Arabia, Cyprus, Egypt, and the coastal areas of North and East Africa. It comprises 1,125 alphabetically prepared entries on websites, languages, fabric tradition, archaeological equipment, agencies and associations, and significant excavators and students of the sector. This specific, accessibly written reference brings new breadth to the research of archaeology within the biblical global, making it a important source not just to students and scholars of archaeology, but in addition to these with an curiosity in historic paintings and structure, languages, historical past, and faith.
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Additional info for The Oxford Encyclopedia of Archaeology in the Near East - Volume 5
For it would have been appropriate for him to say: “Destroy me, and in three days I rise up”, if indeed there had been some mixing and confusion. But now he manifests the temple as destroyed, and God as the one raising it up. ’4 And again, by way of contradiction in respect of the tenth anathema, he states as follows: THEODORET: ‘But what was from the seed of David, what was mortal, what was liable to suffering, what was afraid of death was assumed by him, even though this nature afterwards destroyed the power of death because of its union with God who assumed it; and what walked in perfect uprightness and said to John, “Allow it now, for so it befits us to fulfill all uprightness” (Matt 3:15), this (is what) received the title of the high priesthood according to the order of Melchizedek’.
Let us believe and truly accept one who is out of two natures, both God and Son and Christ and Lord; and let there remain in duality that which, after the confession of the true union, is indeed a thought of those things which are covered in darkness and which affirm that the same entity is both united and not united. } (p. 224) To whom of those people who are mightily famed for intelligence, or who are impudent, are these things not known or made plain? The things which are joined together are recognized as one thing and another only in respect of difference of essence; and the things which concur into one entity are different in kind, and not of the same substance, and they no longer subsist separately, nor are they in their proper substance to be spoken of as one thing and another; for there exists one Christ out of the two of them.
Text 1 Ad Nephalium, Or. II Translated from CSCO 64:10–21 Of the same man again, a second discourse to Nephalius: to the same people who assert that Christ is to be recognized in two natures after the union, and add the phrase ‘which are united and not divided’. Now we ourselves, according to the saving and truly divine statement of the three hundred and eighteen,1 believe (p. 11) and confess that the only-begotten Son of God, who is equal in essence to the Father through whose power all things existed, came down at the end of days and became incarnate and was made man—that is, he was united to flesh which had a soul possessed of reason and intelligence by means of a free and hypostatic union from the holy Spirit and from the ever-virgin Mary, Mother of God; and that his nature was one, even when the Word had become incarnate, just as the God-inspired men and mystagogues of the church have instructed us; and we know him as simple, and not compound, in that which he is understood to be God, and composite in that which he is understood to be man.