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Ebola Infections Top 2,000 in Democratic Republic of Congo, Spread to Uganda
Credit: CDC, Cleopatra Adedeji
This article waslast modified on July 8, 2019.
As of June 2019, more than 2,000 people have been infected with Ebola virus during the ongoing outbreak in the Democratic Republic of Congo (DRC), according to the World Health Organization (WHO). The WHO and the U.S. Centers for Disease Control and Prevention (CDC) have also reported the first confirmed cases of Ebola in neighboring Uganda since 2013. The first confirmed patient became infected while visiting the DRC, then returned to Uganda and sought treatment. Since then, two relatives of that first patient have also been confirmed as having Ebola infections. The people they came in contact with have been identified and are being monitored.
Even one case of Ebola outside the area of the current outbreak is a cause for concern because the potential for the deadly infection to spread to other people in the region is high. Depending on the outbreak, the death rate from Ebola can range from 25% to 90%, but averages about 50%, according to the WHO.
"This is a sobering development that everyone has been working to avoid and highlights the complexity of the Ebola outbreak in the Democratic Republic of the Congo," said CDC Director Robert R. Redfield, M.D. in a statement on June 11th.
As of July 6th, the WHO reported 2,408 cases, including 1,625 deaths in the DRC, though as of that date the pace of deaths had fallen since April of this year. The number of cases is updated regularly by the WHO.
Ebola, first discovered in 1976, is a rare disease that most commonly affects humans and primates, including monkeys, gorillas and chimpanzees. The virus was first found in the DRC and since its discovery has caused periodic outbreaks in several West African countries. The largest outbreak recorded so far was the West African outbreak that began in 2014 and ended in 2016, with 15,261 laboratory-confirmed cases, according to the WHO.
There have been no cases of Ebola in the U.S. since the 2014-2016 outbreak when eleven people with Ebola were treated in the U.S. All contracted the virus in Africa except for two nurses who contracted Ebola while caring for a patient who had been transported to the U.S. for treatment.
Ebola virus is spread through direct contact with blood or other body fluids of someone who is infected with Ebola or has died of the virus. It may also be spread through contact with objects contaminated with body fluids from a sick individual and contaminated needles. It only takes a small number of viruses to cause infection. The virus gets into the body through breaks in the skin or through mucous membranes, such as those in the nose, mouth or eyes, or through sexual contact.
Signs and symptoms of Ebola infection can be non-specific in the early stages and are easily confused with symptoms of other infections. They may include high fever, weakness, diarrhea, fatigue, vomiting, stomach pain, and unexplained bleeding and bruising. Generally, symptoms appear between eight and ten days after exposure to the virus.
Cases of Ebola infection can be confirmed through laboratory tests that detect Ebola virus genetic material (RNA), proteins called antigens made by the virus or antibodies produced in response to the infection. According to the CDC, since Ebola cases are extremely rare in the U.S., someone should not be tested for the virus unless that person has symptoms of Ebola plus one risk factor for infection, such as a history of being near an Ebola outbreak or contact with an infected person. Ebola virus can be detected in the blood after symptoms, especially fever, begin, though it can take up to three days after symptoms start for the virus to reach detectable levels.
Currently, there is no specific treatment for Ebola other than supportive care including oxygen, intravenous fluids and medications to relieve diarrhea and increase blood pressure. Experimental drugs to treat Ebola have been shown to be effective in primates but have not yet been tested on humans.
An experimental vaccine called rVSV-ZEBOV has been shown in clinical trials to be very effective and is expected to be approved by the Food and Drug Administration this year. It has been widely used in the DRC, but political unrest and fear that the vaccine will cause harm has prevented vaccination of many people whose lives could potentially be saved by the vaccine.
In a recent phone call with reporters, Dr. Mike Ryan, WHO executive director for health emergencies, said that "a tremendous amount of work has been done in the field by our WHO and UNICEF teams and the ministry teams to try and improve [the] trust relationship but…the situation is extremely volatile. We need to continue with that investment, and we welcome the arrival of NGOs [non-governmental organizations] and others to support that intervention in the field."
CDC: Ebola (Ebola Virus Disease)
June 11, 2019. Centers for Disease Control and Prevention. First Case of Ebola Virus Disease Diagnosed in Uganda. Available online at https://www.cdc.gov/media/releases/2019/p0611-first-ebola-case.html. Accessed June 11, 2019.
June 6, 2019. World Health Organization. Ebola outbreak in the Democratic Republic of the Congo. Available online at https://www.who.int/news-room/detail/06-06-2019-ebola-outbreak-in-the-democratic-republic-of-the-congo---6-june-2019. Accessed June 11, 2019.
Centers for Disease Control and Prevention. Years of Ebola Disease Outbreaks. Available online at https://www.cdc.gov/vhf/ebola/history/chronology.html. Accessed June 11, 2019.
Centers for Disease Control and Prevention. 2014-2016 Ebola Outbreak in West Africa. Available online at https://www.cdc.gov/vhf/ebola/history/2014-2016-outbreak/index.html. Accessed June 11, 2019.
CDC. What is Ebola Virus Disease? Available online at https://www.cdc.gov/vhf/ebola/about.html. Accessed June 11, 2019.
April 9, 2019. National Geographic. What is the Ebola Virus and Can It Be Stopped? Available online at https://www.nationalgeographic.com/science/health-and-human-body/human-diseases/ebola-virus/. Accessed June 11, 2019.
The Washington Post. Status of US Ebola Cases. Available online at https://www.washingtonpost.com/apps/g/page/national/status-of-us-ebola-cases/1406. Accessed June 11, 2019.
Email interview with Thomas Geisbert, Ebola expert, University of Texas, June 5, 2019.
(March 14, 2018) CDC. Ebola Virus Disease: Diagnosis. Available online at https://www.cdc.gov/vhf/ebola/diagnosis/index.html. Accessed June 11, 2019.
(June 13, 2019) World Health Organization. Ebola virus disease – Republic of Uganda. Available online at https://www.who.int/csr/don/13-june-2019-ebola-uganda/en/. Accessed June 19, 2019.


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Bill Paxton Had Completed Training Day Season 1 Filming
by Michael Kennedy
– on Feb 26, 2017
Earlier today, the entertainment world was both shocked and saddened by the news that Bill Paxton had passed away at the age of 61. Over his 30 year-plus career in Hollywood, Paxton had appeared in nearly 100 films and TV shows, including blockbusters like Aliens, True Lies, and Twister. In more recent years, Paxton had taken to spending quite a bit of time on the small screen, starring for 5 seasons on the acclaimed HBO drama Big Love, playing a recurring role on Marvel's Agents of S.H.I.E.L.D. in 2014, and starring in the History Channel miniseries Texas Rising in 2015.
Paxton's most recent TV project was the CBS crime drama Training Day, which premiered just a few weeks ago. Based on the premise of director Antonie Fuqua's 2001 Oscar-winning film of the same name, CBS' Training Day flipped the races of the two principal characters around. Whereas the original Training Day cast Ethan Hawke as an upstart cop opposite morally corrupted detective Denzel Washington, the TV series casts newcomer Justin Cornwell as young cop Kyle Craig opposite Paxton as morally ambiguous detective Frank Roarke.
While CBS has yet to make any type of formal announcement concerning the future of Training Day, Deadline reports that production on season 1 of the drama wrapped back in December, meaning Paxton had already completed work on all 13 episodes prior to his passing. Only 4 episodes have aired to date, meaning that fans of Paxton have 9 more episodes in which they can look forward to seeing him practice his craft.
Realistically, Training Day was already on the bubble, as the ratings have been below average for CBS. The series' debut episode drew only a 0.9 rating in the advertiser coveted 18-49 demographic, and brought in under 5 million viewers. Training Day's numbers have only gone down from there, with the most recent episode posting a 0.7. With Paxton's sudden death, the chances of the show getting picked up for another season may have fallen even more.
Business realities aside, at least Paxton's many fans still have some more fresh performances of his to enjoy, despite how out of his nowhere his passing came. Paxton also has one more feature film set to arrive in theaters on April 28, sci-fi thriller The Circle. Paxton appears alongside a star-studded cast, including lead Emma Watson, Tom Hanks, Karen Gillan, John Boyega, and Patton Oswalt.
Next: Bill Paxton Dies At Age 61
Training Day continues Thursday with 'Wages of Sin' @10pm on CBS.
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redpajama_set_name: RedPajamaCommonCrawl


are remembered through the words that are etched on their tombstones. Don't they deserve to rest in peace?
The photos here represent only a small number of the veterans buried in Florida's graveyards. These are some of the stones that caught our eye as we walked by. We will add more as we find them.


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PLEDGE TO BE TOXIC-FREE — We should be able to trust that the products we buy are safe — especially ones our families use every day, directly on our bodies. That's why we're calling on major personal care product companies to pledge to go toxic-free.
We should be able to trust that the products we buy are safe — especially ones our families use every day, directly on our bodies.
We've looked into it, however, and discovered that when we shampoo our hair or wash our hands, we're likely dosing our bodies with chemicals that can disrupt our hormones, cause developmental problems, and even cause cancer.
Daily exposure to chemicals of concern
Companies are allowed to put nearly any chemical they want into the products we use every day, despite the fact that the government doesn't test those chemicals for safety or require any pre-market approval. As a result, we've seen formaldehyde in baby shampoo, phthalates in cosmetics, and more, as small amounts of chemicals of concern have become far too common in many products.
Exposure to chemicals is especially a concern when it comes to personal care products — things like hand soap, shampoo, lotion, baby wipes, shaving gel, and toothpaste — because we put them directly on our skin on a regular basis, where they can be absorbed or breathed in. On average, women use about a dozen of these products every day, and men use about six. In fact, the average person in the U.S. is exposed to more than 100 different chemicals from personal care products before they leave the house every morning.
Manufacturers also don't have to disclose what chemicals make up a product's "fragrance." This means consumers are left not knowing whether a product contains any of hundreds of chemicals of concern, like phthalates and styrene, because it's typically claimed as a trade secret.
usp_toxics_inline.png
Photos by Shutterstock users Lukas Gojda & Monticello.
These exposures, even in very small amounts, can add up over time, and doctors warn of serious health risks as a result. That's both dangerous and unnecessary. And this problem is especially urgent for the most vulnerable among us—babies and children—whose bodies are much more susceptible to the doses of chemicals coming from products all around us. There's no reason we should have to risk our health or that of our children every time we brush our teeth or put on deodorant.
That's why we're calling on major personal care product companies to pledge to be toxic-free.
Safe alternatives are possible and profitable
Just about everyone uses personal care products, and no one wants to get cancer—or any of the other negative health effects linked to chemicals in many of these products. So why let companies profit by exposing you to chemicals that aren't proven safe, when they could make your favorite products without them?
Consumer demand has already started to move some companies to go toxic-free, and has helped contribute to the growth of an $11 billion safe cosmetics industry. For example, Johnson & Johnson has begun to remove certain chemicals from their products, showing that this is possible and profitable. And The Honest Company, founded on a commitment to make healthy products that don't contain chemicals of concern, has skyrocketed to a valuation of $1.7 billion within its first three years.
If enough of us raise our voices, the rest of the industry will follow their lead. Pressure from consumers, public calls for change in the media, and shareholder demands will create the right conditions for major personal care product manufacturers such as Unilever, L'Oreal, and Procter & Gamble to respond by removing toxics from their products and disclosing all ingredients in their fragrances.
We can't afford to wait to take action
Cancer kills. Developmental problems needlessly make lives more difficult. Reproductive dysfunction brings pain and heartbreak. The list goes on. We are all exposed to the invisible threat of toxic chemicals from products in our daily lives, increasing our risk for these devastating illnesses.
We can immediately reduce the amount of chemicals we carry in our bodies by shopping for products that don't contain toxic chemicals, but we can only solve the larger problem by getting these chemicals out of the supply chain — and that's where personal care product manufacturers are in the best place to protect us.
When manufacturers pledge to be toxic-free, we can all rest assured that our favorite products aren't increasing our risk of cancer, or a host of other life-altering health problems. We will be able to bathe our children and protect them from the sun with the peace of mind that we can trust what's in our products — and without having to research a laundry list of 7-syllable ingredients. We can eliminate toxic chemicals in personal care products — and have one less thing to worry about when we get ready for the day.
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Unveiling the Distributions of Molecular Gas in Colliding Galaxies
Have you ever looked up to the sky at the starry night? Some people may think stars collide each other because they are too many. Actually, such an event occur very rare. But galaxies, which are made of about 10 billions of stars, collide and merge very often. During the collision, strong gravity force affects on each galaxies; their morphologies and kinematics are severely disturbed! Moreover, these galaxies (so called "Interacting Galaxies") produce significantly much more stars than usual galaxies. Such phenomena have been known from 1980's. Many astronomers eagerly studies to know how interacting galaxies produce stars but the its cause is still in a fog. Observations of interacting galaxies are difficult due to their distance.
A research group led by KANEKO Hiroyuki (University of Tsukuba) observed radio emission from carbon monoxide gas using NRO 45-m telescope and the multi-beam reciever BEARS and revealed the distribution of molecular gas of four interacting galaxies. They found that molecular gas is concentrated on the place which is apart from the centre of galaxies and molecular gas is distributed wider than stars. Simulations and other observations which are aimed at more advanced stage of the collision have showed that molecular gas converge to the centre of galaxies. This observation found out that molecular gas in interacting galaxies does not simply fall into the centre of galaxies.
Reference: Kaneko et al. (2013) PASJ 65, 20
Figure: Each left figure represents the photograph (the distributions of stars) taken by The Sloan Digital Sky Survey (SDSS). The distributions of carbon monoxide gas obtained with this observation are shown in right figures. The observations were performed toward red rectangles. The strength of radio emission from carbon monoxide gas is frequently used to measurer the amount of molecular gas.
Top Left: Arp 84(NGC 5394 & NGC 5395), Top Right: VV 219(NGC 4567 & NGC 4568),
Bottom Left: VV 254(UGC 12914 & UGC 12915), Bottom Right: The Antennae Galaxies (NGC 4038 & NGC 4039)


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The Day I Met the 90-Year-Old Sister of Philip Edwards' Sweetheart Ella Wininger
The photo above shows the Wininger family children, circa. 1915. From left, Doris (born in 1909); Llewellyn (born in 1906); Tom (born in 1902); and Ella (born in 1900). Eighty-five years after this photo was taken, in March 2000, I met 90-year-old Doris Wininger Harkins at her apartment on Crown Street in Meriden, Connecticut. I visited Doris with Fran Jenkins, age 70, the daughter of Philip Edwards' best friend John Simmons. It's a meeting I'll remember for the rest of my life. I sat across from Doris, she in her comfortable upholstered chair, and asked her if she could tell me anything about her sister Ella's relationship with Phil. She paused for a second, and then said, "I don't know if I should tell you this." Time stood still for an instant in that quaint little apartment. I sensed Doris's memory was so sharp that she could easily take us right back to 1915 — if she were willing. Doris gazed at me with her blue eyes once again and repeated, "I don't know if I should tell you this." By this time, I was on the edge of my seat. And then, after a moment of reflection, almost as if she sensed Philip Edwards himself was sitting before her and had posed the question, she spoke from her heart.
"Phil was my sister's true love," Doris said. "She thought of him nearly every day until the day that she died. Before he went off to war, Phil gave Ella a locket that she kept his photo in. She wore that locket all the time. After Phil was killed in France in World War I it took three years before his body was returned to the United States. He was buried in Grove Cemetery in Naugatuck. I would go there with my sister often, just to stand by his marker and remember Phil." Doris was quiet for a moment and then her memory seemed to take her further back. "When I was a little girl," she said, "I remember Phil coming to our house. He delivered groceries for the local market by horse-drawn wagon. When he asked for my sister, I was so shy that I hid behind the door." I told Doris that my grandmother Mildred Edwards had mentioned similar stories of Phil making deliveries in that wagon. How the children from the neighborhood would chase after him. He'd pick them up, one at a time, seat them beside him on the wagon, and tell them stories until they reached the next house. Doris had similar memories and recalled how much the children in the neighborhood loved and admired Phil.
Doris told me a few other interesting facts. She mentioned that Ella never completed high school — she went to work in a woolen mill on Church Street in Naugatuck after she finished the 9th grade. Doris also noted that Ella had brown eyes, a love of pond lilies, and was crazy for horses. She asked me if I would like to see a photo of her sister. I responded with an enthusiastic "yes," excited to see a picture of the girl Phil had left behind when he went off to fight in World War I. Doris got up from her comfortable chair and walked into the next room. In a short time she returned holding a photo of Ella in her hands. "This was taken in 1921, when Ella became a nurse," she said. It was truly a beautiful photo, even signed "Lovingly Ella" at the bottom. I asked Doris if I might borrow the photo to scan it so it could appear in my upcoming book. Doris said that she was so touched that I was remembering her sister through my story that she insisted I keep the photo. I was really moved by her gesture. Before Fran and I left, I had a final request for Doris. I wondered, when time allowed, if she might look to she if she had a photo of Phil and Ella together. Doris said she would check and let me know.
The day after I visited with Doris, I sent her a lovely bouquet of flowers with a note thanking her for taking the time to meet with me and for giving me the photo of Ella. About five days after sending the flowers, I received a wonderful handwritten letter from Doris. In it she told me something she forgot to mention in our meeting. The farewell letter that Phil wrote to his parents on July 19, 1918 wasn't the only one he penned that day. He wrote one to her sister too. Although that letter has been lost to time, I'll always wonder what Phil wrote to Ella that kept her feelings of love for him alive until she passed away some 70 years later. Doris also noted that she had not located any "old snaps" (snapshots) of Ella, Phil, John, and Ethel but if she did she'd send them to me. When One April in Boston: The Gift of the Spyglass was released several months after our meeting, two of the first copies went to Fran and Doris. They also received copies of the audio book in 2001.
That memorable March day in 2000 was the only time I had the pleasure of speaking with Doris. She passed away in September 2004 at the age of 95 and is buried in Grove Cemetery in Naugatuck, Connecticut. This is the same cemetery where her sister Ella rests and where, together, they would visit the marker of Philip Edwards. Less than two years after her passing, something remarkable happened at Grove Cemetery that led to the discovery of a photo of Phil and Ella together. I like to think that Doris somehow played a role in getting this snapshot to me, keeping the promise she had made in her letter. More on the events that unfolded in my next blog post called, "Audio Book Left at Marker Leads to Treasured Photo."


Megan Duncan, YA Author: A Fellow Author is Having a Contest!!
A Fellow Author is Having a Contest!!
Author Megg Jensen of the new book Anathema is currently running a contest that you can find on her blog. Now as much as I'd love to win, I love doing what ever I can to support a fellow indie. So, if you haven't already, buy her book Anathema and help spread the word.


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For the Gog and Magog statues in London, see Gogmagog and Corineus. For other uses, see Gog (disambiguation) and Magog (disambiguation).
The Gog and Magog people being walled off by Alexander's forces.
——Jean Wauquelin's Book of Alexander. Bruges, Belgium, 15th cent.
Gog and Magog (/ɡɒɡ/; /ˈmeɪɡɒɡ/; Hebrew: גּוֹג Ḡōḡ; בְּמָג֔וֹג Māḡōḡ) in the Hebrew Bible may be individuals, peoples, or lands; a prophesied enemy nation of God's people according to the Book of Ezekiel, and one of the nations according to Genesis descended from Japheth son of Noah.
The Gog prophecy is meant to be fulfilled at the approach of what is called the "end of days", but not necessarily the end of the world. Jewish eschatology viewed Gog and Magog as enemies to be defeated by the Messiah, which will usher in the age of the Messiah. Christianity's interpretation is more starkly apocalyptic: making Gog and Magog allies of Satan against God at the end of the millennium, as can be read in the Book of Revelation.
To Gog and Magog were also attached a legend, certainly current by the Roman period, that they were people contained beyond the Gates of Alexander erected by Alexander the Great. Romanized Jewish historian Josephus knew them as the tribe descended from Magog the Japhethite, as in Genesis, and explained them to be the Scythians. In the hands of Early Christian writers they became apocalyptic hordes, and throughout the Medieval period variously identified as the Huns, Khazars, Mongols, or other nomads, or even the Ten Lost Tribes of Israel.
The legend of Gog and Magog and the gates were also interpolated into the Alexander Romances. In one version, "Goth and Magoth" are kings of the Unclean Nations, driven beyond a mountain pass by Alexander, and blocked from returning by his new wall. Gog and Magog are said to engage in human cannibalism in the romances and derived literature. They have also been depicted on Medieval cosmological maps, or Mappa mundi, sometimes alongside Alexander's wall.
Gog and Magog appear in the Quran as Yajuj and Majuj (Arabic: يأجوج ومأجوج Yaʾjūj wa-Maʾjūj), adversaries of Dhul-Qarnayn, a legendary figure. Muslim geographers identified them at first with Turkic tribes from Central Asia and later with the Mongols. In modern times they remain associated with apocalyptic thinking, especially in the United States and the Muslim world.
1 The names Gog and Magog
2 Judeo-Christian texts
2.1 Ezekiel and the Old Testament
2.2 Gog and Magog from Ezekiel to Revelation
2.3 Midrashic writings
3 Alexander the Great
3.1 Precursor texts in Syriac
3.2 Alexander romances
4 Identification with civilizations
4.1 Nomadic identification
4.2 The confined Jews
5 Gog and Magog in Muslim tradition
6 Modern apocalypticism
8 Explanatory notes
9.1 Citations
The names Gog and Magog
Three Ages
— Biblical texts —
Olivet Discourse
— Major figures —
— Different views —
— Millennialism —
Amillennialism
— Other events —
Events of Revelation
Seven Seals
Islamic eschatology
— Figures —
Beast of the Earth
Dhul-Qarnayn
Dhul-Suwayqatayn
Israfil
Sufyani
Yajuj and Majuj
— Events —
Last Judgement
Messianism
Taoist
Li Hong
Frashokereti
Saoshyant
Inter-religious
Apocalypticism
2012 phenomenon
Last Judgment
Resurrection of the dead
Messianic Age
The first mention of the two names occurs in the Book of Ezekiel, where Gog is an individual and Magog is his land; in Genesis 10 Magog is a person, son of Japheth son of Noah, but no Gog is mentioned. In Revelation, Gog and Magog together are the hostile nations of the world.[1][2] Gog or Goug the Reubenite[lower-alpha 1] occurs in 1 Chronicles 5:4, but he appears to have no connection with the Gog of Ezekiel or Magog of Genesis.[4]
The form "Gog and Magog" may have emerged as shorthand for "Gog and/of the land of Magog", based on their usage in the Septuagint, the Greek translation of the Hebrew Bible.[5] An example of this combined form in Hebrew (Gog u-Magog) has been found, but its context is unclear, being preserved only in a fragment of the Dead Sea Scrolls.[lower-alpha 2][6]
The meaning of the name Gog remains uncertain, and in any case the author of the Ezekiel prophecy seems to attach no particular importance to it; efforts have been made to identify him with various individuals, notably Gyges, a king of Lydia in the early 7th century, but many scholars do not believe he is related to any historical person.[7] The name Magog is equally obscure, but may come from the Assyrian mat-Gugu, "Land of Gyges", i.e., Lydia.[8] Alternatively, Gog may be derived from Magog rather than the other way round, and "Magog" may be code for Babylon.[lower-alpha 3][9][10]
The Biblical "Gog and Magog" possibly gave derivation of the name Gogmagog, a legendary British giant.[lower-alpha 4][11] A later corrupted folk rendition in print altered the tradition around Gogmagog and Corineus with two giants Gog and Magog, with whom the Guildhall statues came to be identified.[12]
Judeo-Christian texts
Ezekiel's Vision of the Sign "Tau" from Ezekiel IX:2–7.
—Mosan champlevé panel, mid-12th century.
Ezekiel and the Old Testament
In the Old Testament, Gog only appears in chapters of the Book of Ezekiel.[lower-alpha 5][14]
The Book records a series of visions received by the 6th-century BC prophet Ezekiel, a priest of Solomon's Temple, who was among the captive during the Babylonian exile. The exile, he tells his fellow captives, is God's punishment on Israel for turning away, but God will restore his people to Jerusalem when they return to him.[15] After this message of reassurance, chapters 38–39, the Gog oracle, tell how Gog of Magog and his hordes will threaten the restored Israel but will be destroyed, after which God will establish a new Temple and dwell with his people for a period of lasting peace (chapters 40–48).[16] The Gog oracle, as internal evidence indicates, was composed substantially later than the chapters around it.[lower-alpha 6][17]
"Son of man, direct your face against Gog, of the land of Magog, the prince, leader of Meshech and Tubal, and prophesy concerning him. Say: Thus said the Lord: Behold, I am against you, Gog, the prince, leader of Meshech and Tubal ... Persia, Cush and Put will be with you ... also Gomer with all its troops, and Beth Togarmah from the far north with all its troops—the many nations with you."[18]
"Gog of Magog" here can be tied to Magog the Japhethite in Genesis 10, even though Gog's paternal lineage is not explicitly given, due to the string of other names present: Meshech, Tubal, Gomer are all sons of Japeth thus "brothers" of Magog; Togarmah of "Beth Togarmah" is Magog's "nephew".[19]
Of Gog's allies, Meshech and Tubal were 7th-century kingdoms in central Anatolia north of Israel, Persia towards east, Cush (Ethiopia) and Put (Libya) to the south; Gomer is the Cimmerians, a nomadic people north of the Black Sea, and Beth Togarmah was on the border of Tubal.[20] The confederation thus represents a multinational alliance surrounding Israel.[21] "Why the prophet's gaze should have focused on these particular nations is unclear," comments Biblical scholar Daniel I. Block, but their remoteness and reputation for violence and mystery possibly "made Gog and his confederates perfect symbols of the archetypal enemy, rising against God and his people".[22] One explanation is that the Gog alliance, a blend of the "Table of Nations" in Genesis 10 and Tyre's trading partners in Ezekiel 27, with Persia added, was cast in the role of end-time enemies of Israel by means of Isaiah 66:19, which is another text of eschatological foretelling.[23]
Although the prophecy refers to Gog as an enemy in some future, it is not clear if the confrontation is meant to occur in a final "end of days" since the Hebrew term aḥarit ha-yamim (Hebrew: אחרית הימים) may merely mean "latter days", and is open to interpretation. Twentieth-century scholars have used the term to denote the eschaton in a malleable sense, not necessarily meaning final days, or tied to the Apocalypse.[lower-alpha 7][24] Still, the Utopia of chapters 40–48 can be spoken of in the parlance of "true eschatological character, given that it is a product of "cosmic conflict" described in the immediately preceding Gog chapters.[25]
Gog and Magog from Ezekiel to Revelation
Gog and Magog besiege the City of Saints. Their depiction with the hooked noses noted by Paul Meyer.[26]
—Old French Apocalypse in verse, Toulouse MS. 815, fol. 49v
Over the next few centuries Jewish tradition changed Ezekiel's Gog from Magog into Gog and Magog.[27] The process, and the shifting geography of Gog and Magog, can be traced through the literature of the period. The 3rd book of the Sibylline Oracles, for example, which originated in Egyptian Judaism in the middle of the 2nd century BC,[28] changes Ezekiel's "Gog from Magog" to "Gog and Magog," links their fate with up to eleven other nations, and places them "in the midst of Aethiopian rivers"; this seems a strange location, but ancient geography did sometimes place Ethiopia next to Persia or even India.[29] The passage has a highly uncertain text, with manuscripts varying in their groupings of the letters of the Greek text into words, leading to different readings; one group of manuscripts ("group Y") links them with the "Marsians and Dacians", in eastern Europe, amongst others.[30]
The Book of Jubilees, from about the same time, makes three references to either Gog or Magog: in the first, Magog is a descendant of Noah, as in Genesis 10; in the second, Gog is a region next to Japheth's borders; and in the third, a portion of Japheth's land is assigned to Magog.[31] The 1st-century Liber Antiquitatum Biblicarum, which retells Biblical history from Adam to Saul, is notable for listing and naming seven of Magog's sons, and mentions his "thousands" of descendants.[32] The Samaritan Torah and the Septuagint (a Greek translation of the Hebrew Bible made during the last few centuries of the pre-Christian era) occasionally introduce the name of Gog where the Hebrew original has something else, or use Magog where the Hebrew has Gog, indicating that the names were interchangeable.[33]
Chapters 19:11–21:8 of the Book of Revelation, dating from the end of the 1st century AD,[34] tells how Satan is to be imprisoned for a thousand years, and how, on his release, he will rally "the nations in the four corners of the Earth, Gog and Magog," to a final battle with Christ and his saints:[2]
"When the thousand years are over, Satan will be released from his prison and will go out to deceive the nations in the four corners of the Earth—Gog and Magog—and to gather them for battle. In number they are like the sand on the seashore."[35]
Midrashic writings
After the failure of the anti-Roman Bar Kokhba revolt in the 2nd century AD which looked to a human leader as the promised messiah, Jews began to conceive of the messianic age in supernatural terms: first would come a forerunner, the Messiah ben Joseph, who would defeat Israel's enemies, identified as Gog and Magog, to prepare the way for the Messiah ben David;[lower-alpha 8] then the dead would rise, divine judgement would be handed out, and the righteous would be rewarded.[37][38]
The aggadah, homiletic and non-legalistic exegetical texts in the classical rabbinic literature of Judaism, treat Gog and Magog as two names for the same nation who will come against Israel in the final war.[39] The rabbis associated no specific nation or territory with them beyond a location to the north of Israel,[40] but the great Jewish scholar Rashi identified the Christians as their allies and said God would thwart their plan to kill all Israel.[41]
Land of "Gog i Magog", its king mounted on a horse, followed by a procession (lower half); Alexander's Gate, showing Alexander, Antichrist, and mechanical trumpeters (upper left).[42][43][44]
—Catalan Atlas (1375), Paris, Bibliothèque Nationale.
See also: Gates of Alexander
The 1st century Jewish historian Josephus identified the Gog and Magog people as Scythians, horse-riding barbarians from around the Don and the Sea of Azov. Josephus recounts the tradition that Gog and Magog were locked up by Alexander the Great behind iron gates in the "Caspian Mountains", generally identified with the Caucasus Mountains. This legend must have been current in contemporary Jewish circles by this period, coinciding with the beginning of the Christian Era.[lower-alpha 9][45] Several centuries later, this material was vastly elaborated in the Apocalypse of Pseudo-Methodius and Alexander Romance.[46]
Precursor texts in Syriac
The Pseudo-Methodius, written originally in Syriac, is considered the source of Gog and Magog tale incorporated into Western versions of the Alexander Romance.[47][48] An earlier-dated Syriac Alexander Legend contains a somewhat different treatment of the Gog and Magog material, which passed into the lost Arabic version,[49] or the Ethiopic and later Oriental versions of the Alexander romance.[50][lower-alpha 10]
In the Syriac Alexander Legend dating to 629–630, Gog (Syriac: ܓܘܓ, gwg) and Magog (Syriac: ܡܓܘܓܵ, mgwg) appear as kings of Hunnish nations.[lower-alpha 11][51] Written by a Christian based in Mesopotamia, the Legend is considered the first work to connect the Gates with the idea that Gog and Magog are destined to play a role in the apocalypse.[52] The legend claims that Alexander carved prophecies on the face of the Gate, marking a date for when these Huns, consisting of 24 nations, will breach the Gate and subjugate the greater part of the world.[lower-alpha 12][53][54]
The Pseudo-Methodius added a new element into the narrative: two mountains moving together to narrow the corridor, which was then sealed with a gate against Gog and Magog. This idea found its way into both the Western Alexander Romance and the Quran. But to say that this idea entered from "Pseudo-Methodius" to Quran is anachronistic because Quran predates "Pseudo-Methodius". The possibility that the writer of Pseudo-Methodius might have been influenced by Quran or Islamic literature is greater.[55]
Alexander romances
This Gog and Magog legend is not found earlier versions of the Alexander Romance of Pseudo-Callisthenes, whose oldest manuscript dates to the 3rd century,[lower-alpha 13] but an interpolation into recensions around the 8th century.[lower-alpha 14][57] In the latest and longest Greek version[lower-alpha 15] are described the Unclean Nations, which include the Goth and Magoth as their kings, and whose people engage in the habit of eating worms, dogs, human cadaver and fetuses.[58] They were allied to Belsyrians (Bebrykes,[59] of Bythinia in modern-day North Turkey), and sealed beyond the "Breasts of the North", a pair of mountains fifty-days' march away towards the north.[lower-alpha 16][58]
Gog and Magog appear in somewhat later Old French versions of the romance.[lower-alpha 17][60] In the verse Roman d'Alexandre, Branch III, of Lambert le Tort (fr) (c. 1170), Gog and Magog ("Gos et Margos", "Got et Margot") were vassals to Porus, king of India, providing an auxiliary force of 400,000 men.[lower-alpha 18] Routed by Alexander, they escaped through a defile in the mountains of Tus (or Turs),[lower-alpha 19] and were sealed by the wall erected there, to last until the advent of the Antichrist.[lower-alpha 20][61][62] Branch IV of the poetic cycle tells that the task of guarding Gog and Magog, as well as the rule of Syria and Persia was assigned to Antigonus, one of Alexander's successors.[63]
Gog and Magog consuming humans.
—Thomas de Kent's Roman de toute chevalerie, Paris manuscript, 14th cent.
Gog and Magog also appear in Thomas de Kent's Roman de toute chevalerie (c. 1180), where they are portrayed as cave-dwellers who consume human flesh. A condensed account occurs in a derivative work, the Middle English King Alisaunder (vv. 5938–6287).[64][65][66] In the 13th century French Roman d'Alexandre en prose, Alexander has an encounter with cannibals who have taken over the role of Gog and Magog.[67] This is a case of imperfect transmission, since the prose Alexander's source, the Latin work by Archpriest Leo of Naples known as Historia de Preliis, does mention "Gogh et Macgogh", at least in some manuscripts.[68]
The Gog and Magog are not only human flesh-eaters, but illustrated as men "a notably beaked nose" in examples such as the "Henry of Mainz map", an important example of Mappa mundi.[69] Gog and Magog caricaturized as figures with hooked noses on a miniature depitcting their attack of the Holy City, found in a manuscript of the Apocalypse in Anglo-Norman.[lower-alpha 21][26]
Identification with civilizations
Early Christian writers (e.g. Eusebius) frequently identified Gog and Magog with the Romans and their emperor.[70] After the Empire became Christian, Ambrose (d.397) identified Gog with the Goths, Jerome (d. 420) with the Scythians and Jordanes (died c. 555) said that Goths, Scythians and Amazons were all the same; he also cited Alexander's gates in the Caucasus.[71][lower-alpha 22] The Byzantine writer Procopius said it was the Huns Alexander had locked out, and a Western monk named Fredegar seems to have Gog and Magog in mind in his description of savage hordes from beyond Alexander's gates who had assisted the Byzantine emperor Heraclius (610–641) against the Saracens.[73]
Nomadic identification
As one nomadic people followed another on the Eurasian steppes, so the identification of Gog and Magog shifted. In the 9th and 10th centuries these kingdoms were identified by some with the lands of the Khazars, a Turkic people who had converted to Judaism and whose empire dominated Central Asia–the 9th-century monk Christian of Stavelot referred to Gazari, said of the Khazars that they were "living in the lands of Gog and Magog" and noted that they were "circumcised and observing all [the laws of] Judaism".[74][75] Arab traveler ibn Fadlan also reported of this belief, writing around 921 he recorded that "Some hold the opinion that Gog and Magog are the Khazars".[76]
After the Khazars came the Mongols, seen as a mysterious and invincible horde from the east who destroyed Muslim empires and kingdoms in the early 13th century; kings and popes took them for the legendary Prester John, marching to save Christians from the Saracens, but when they entered Poland and Hungary and annihilated Christian armies a terrified Europe concluded that they were "Magogoli", the offspring of Gog and Magog, released from the prison Alexander had constructed for them and heralding Armageddon.[77]
Europeans in Medieval China reported findings from their travels to the Mongol Empire. Some accounts and maps began to place the "Caspian Mountains", and Gog and Magog, just outside the Great Wall of China. The Tartar Relation, an obscure account of Friar Carpini's 1240s journey to Mongolia, is unique in alleging that these Caspian Mountains in Mongolia, "where the Jews called Gog and Magog by their fellow countrymen are said to have been shut in by Alexander", were moreover purported by the Tartars to be magnetic, causing all iron equipment and weapons to fly off toward the mountains on approach.[78] In 1251, the French friar André de Longjumeau informed his king that the Mongols originated from a desert further east, and an apocalyptic Gog and Magog ("Got and Margoth") people dwelled further beyond, confined by the mountains.[79]
In fact, Gog and Magog were held by the Mongol to be their ancestors, at least by some segment of the population. As traveler and Friar Riccoldo da Monte di Croce put it in c. 1291, "They say themselves that they are descended from Gog and Magog: and on this account they are called Mogoli, as if from a corruption of Magogoli".[80][81][82] Marco Polo, traveling when the initial terror had subsided, places Gog and Magog among the Tartars in Tenduc, but then claims that the names Gog and Magog are translations of the place-names Ung and Mungul, inhabited by the Ung and Mongols respectively.[83][84]
An explanation offered by Orientalist Henry Yule was that Marco Polo was only referring to the "Rampart of Gog and Magog", a name for the Great Wall of China.[85] Friar André's placement of Gog and Magog far east of Mongolia has been similarly explained.[79]
The confined Jews
Some time around the 12th century, the Ten Lost Tribes of Israel came to be identified with Gog and Magog;[86] possibly the first to do so was Petrus Comestor in Historica Scholastica (c. 1169–1173),[87][88] and he was indeed a far greater influence than others before him, although the idea had been anticipated by the aforementioned Christian of Stavelot, who noted that the Khazhars, to be identified with Gog and Magog, was one of seven tribes of the Hungarians and had converted to Judaism.[74][75]
While the confounding Gog and Magog as confined Jews was becoming commonplace, some, like Riccoldo or Vincent de Beauvais remained skeptics, and distinguished the Lost Tribes from Gog and Magog.[80][89][90] As noted, Riccoldo had reported a Mongol folk-tradition that they were descended Gog and Magog. He also addressed many minds (Westerners or otherwise[91]) being credulous of the notion that Mongols might be Captive Jews, but after weighing the pros and cons, he concluded this was an open question.[lower-alpha 23][82][92]
The Flemish Franciscan monk William of Rubruck, who was first-hand witness to Alexander's wall in Derbent on the shores of the Caspian Sea in 1254,[lower-alpha 24] identified the people the walls were meant to fend off only vaguely as "wild tribes" or "desert nomads",[lower-alpha 25][95] but one researcher made the inference Rubruck must have meant Jews,[lower-alpha 26] and that he was speaking in the context of "Gog and Magog".[lower-alpha 27][91] Confined Jews were later to be referred to as "Red Jews" (die roten juden) in German-speaking areas; a term first used in a Holy Grail epic dating to the 1270s, in which Gog and Magog were two mountains enclosing these people.[lower-alpha 28][96]
The author of the Travels of Sir John Mandeville, a 14th-century best-seller, said he had found these Jews in Central Asia where as Gog and Magog they had been imprisoned by Alexander, plotting to escape and join with the Jews of Europe to destroy Christians.[97]
Gog and Magog in Muslim tradition
Iskandar (Alexander) builds a wall to seal Yajuj and Majuj; here aided by dīvs (demons).
— Persian miniature from a Falnama, 16th cent.[98][99]
The Monster of Gog and Magog, by al-Qazwini (1203–1283).
The conflation of Gog and Magog with the legend of Alexander and the Iron Gates was disseminated throughout the Near East in the early centuries of the Christian era.[100] In the Qu'ran Surah 18, Yajuj and Majuj (Gog and Magog) are suppressed by Dhul-Qarnayn "the two-horned one", commonly interpreted to mean either, Cyrus the Great or Iskandar (Alexander the Great).[101] Dhul-Qarnayn, having journeyed to the ends of the world, meets "a people who scarcely understood a word" who seek his help in building a barrier that will separate them from the people of Yajuj and Majuj who "do great mischief on earth". He agrees to build it for them, but warns that when the time comes (Last Age), Allah will remove the barrier and Yajuj and Majuj will swarm through.[102]
The early Muslim traditions were summarised by Zakariya al-Qazwini (d. 1283) in two popular works called the Cosmography and the Geography. Gog and Magog, he says, live near to the sea that encircles the Earth and can be counted only by God; they are only half the height of a normal man, with claws instead of nails and a hairy tail and huge hairy ears which they use as mattress and cover for sleeping.[103] They scratch at their wall each day until they almost break through, and each night God restores it, but when they do break through they will be so numerous that "their vanguard is in Syria and their rear in Khorasan".[104]
Some nations and peoples in history were conflated with Ya'juj and Ma'juj. At one point, it was the Turks, who threatened Baghdad and northern Iran;[105] later, when the Mongols destroyed Baghdad in 1258, it was they who were Gog and Magog.[106] The wall dividing them from civilised peoples was normally placed towards Armenia and Azerbaijan, but in the year 842 the Caliph Al-Wathiq had a dream in which he saw that it had been breached, and sent an official named Sallam to investigate.[107] Sallam returned a little over two years later and reported that he had seen the wall and also the tower where Dhul Qarnayn had left his building equipment, and all was still intact.[108] It is not entirely clear what Sallam saw, but he may have reached the Jade Gate, the westernmost customs point on the border of China.[109] Somewhat later the 14th-century traveller Ibn Battuta reported that the wall was sixty days' travel from the city of Zeitun, which is on the coast of China; the translator notes that Ibn Battuta has confused the Great Wall of China with that built by Dhul-Qarnayn.[110]
Modern apocalypticism
In the early 19th century, some Chasidic rabbis identified Napoleon's invasion of Russia as "The War of Gog and Magog".[111] But as the century progressed, apocalyptic expectations receded as the populace in Europe began to adopt an increasingly secular worldview.[112] This has not been the case in the United States, where a 2002 poll indicated that 59% of Americans believed the events predicted in the Book of Revelation would come to pass.[113] During the Cold War the idea that Russia had the role of Gog gained popularity, since Ezekiel's words describing him as "prince of Meshek"—rosh meshek in Hebrew—sounded suspiciously like Russia and Moscow.[15] Even some Russians took up the idea, apparently unconcerned by the implications ("Ancestors were found in the Bible, and that was enough"), as did Ronald Reagan.[114][115]
Post–Cold War millenarians still identify Gog with Russia, but they now tend to stress its allies among Islamic nations, especially Iran.[116] For the most fervent, the countdown to Armageddon began with the return of the Jews to Israel, followed quickly by further signs pointing to the nearness of the final battle—nuclear weapons, European integration, Israel's seizure of Jerusalem, and America's wars in Afghanistan and the Gulf.[117] In the prelude to the 2003 Invasion of Iraq, President George W. Bush told Jacques Chirac, "Gog and Magog are at work in the Middle East". "This confrontation", he urged the French leader, "is willed by God, who wants to use this conflict to erase His people's enemies before a new age begins".[118] Chirac consulted a professor at the Faculty of Theology of the University of Lausanne to explain Bush's reference.[119]
In the Islamic apocalyptic tradition, the end of the world would be preceded by the release of Gog and Magog, whose destruction by God in a single night would usher in the Day of Resurrection.[120] Reinterpretation did not generally continue after Classical times, but the needs of the modern world have produced a new body of apocalyptic literature in which Gog and Magog are identified as the Jews and Israel, or the Ten Lost Tribes, or sometimes as Communist Russia and China.[121] One problem these writers have had to confront is the barrier holding Gog and Magog back, which is not to be found in the modern world: the answer varies, some writers saying that Gog and Magog were the Mongols and that the wall is now gone, others that both the wall and Gog and Magog are invisible.[122]
Wikimedia Commons has media related to [[commons:Category:{{#property:P373}}|Gog and Magog]].
↑ All Reubenites are held to be descendants of Reuben in the view of the Torah. But it is unclear what family relationship Gog's father Joel has with the sons of Reuben in verse 3.[3]
↑ 4Q523 scroll
↑ The encryption technique is called atbash. BBL ("Babylon") when read backwards and displaced by one letter becomes MGG (Magog).
↑ The giant mentioned by Geoffrey of Monmouth in Historia Regum Britanniae (1136 AD).
↑ A Gog is mentioned in I Chronicles 5:4, but he is Gog of the tribe of Reuben, an Israelite, and can hardly be the same as the Gog of Ezekiel.[13]
↑ Composed between the 4th and 2nd centuries BC
↑ Tooman's view is that the "latter days" means "the end of history-as we-know-it and the initiation of a new historical age".
↑ The coming of the Messiah ben David "is contemporary with or just after that of Messiah ben Joseph" (van der Woude (1974), p. 527).[36]
↑ Josephus, Antiquities of the Jews 1.123 and 18.97; The Jewish War 7.244–51
↑ The Ethiopic version derives from the lost Arabic version (Boyle 1979, p. 133). While Budge 1889 does not appear to comment, cf. Budge (1896), The Life and Exploits of Alexander, p. 216, fn 1 <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>.
↑ Also called Christian Legend concerning Alexander, ed. tr. by E. A. Wallis Budge. It has a long full-title, which in shorthand reads "An exploit of Alexander.. how.. he made a gate of iron, and shut it [against] the Huns".
↑ The first invasion, prophesied to occur 826 years after Alexander predicted, has been worked out to fall on 1 October 514; the second invasion on A.D. 629 (Boyle 1979, p. 124).
↑ The oldest manuscript is recension α. The material is not found in the oldest Greek, Latin, Armenian, and Syriac versions.[56]
↑ Recension ε
↑ Recension γ
↑ Alexander's prayer caused the mountains to move nearer, making the pass narrower, facilitating his building his gate. This is the aforementioned element first seen in pseudo-Methodius.
↑ Gog and Magog being absent in the Alexandreis (1080) of Walter of Châtillon.
↑ Note the change in loyalties. According to the Greek version, Gog and Magog served the Belsyrians, whom Alexander fought them after completing his campaign against Porus.
↑ "Tus" in Iran, near the Caspian south shore, known as Susia to the Greeks, is a city in the itinerary of the historical Alexander. Meyer does not make this identification, and suspects a corruption of mons Caspius etc.
↑ Branch III, laisses 124–128.
↑ Toulouse manuscript 815, folio 49v.
↑ The idea that Gog and Magog were connected with the Goths was longstanding; in the mid-16th century, Archbishop of Uppsala Johannes Magnus traced the royal family of Sweden back to Magog son of Japheth, via Suenno, progenitor of the Swedes, and Gog, ancestor of the Goths).[72]
↑ Riccoldo observed that the Mongol script resembled Chaldean (Syriac,[92] a form of Aramaic), and in fact it does derive from Aramaic.[93] However he saw that Mongols bore no physical resemblance to Jews and were ignorant of Jewish laws.
↑ Rubruck refers Derbent as the "Iron Gate", this also being the meaning of the Turkish name (Demir kapi) for the town.[94] Rubruck may have been the only Medieval Westerner to claim to have seen it.[91]
↑ Also "barbarous nations", "savage tribes".
↑ Based on Rubruck stating elsewhere "There are other enclosures in which there are Jews"
↑ Since Roger Bacon, having been informed by Rubruck, urged the study of geography to discover where the Antichrist and Gog and Magog might be found.
↑ Albrecht von Scharfenberg, Der jüngere Titurel. It belongs in the Arthurian cycle.
↑ Bøe 2001, pp. 89–90.
↑ 2.0 2.1 Mounce, Robert H (1998). The Book of Revelation. Eerdmans. ISBN 9780802825377. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ Bøe 2001, p. 49.
↑ Bøe 2001, p. 1.
↑ Buitenwerf 2007, p. 166.
↑ Lust 1999b, pp. 373–374.
↑ Gmirkin, Russell (2006). Berossus and Genesis, Manetho and Exodus: Hellenistic Histories and the Date of the Pentateuch. Bloomsbury. p. 148. ISBN 9780567134394. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ Lust 1999a, p. 536.
↑ Bøe 2001, pp. 84, fn 31. Lust and Bøe cite Brownlee (1983) "Son of Man Set Your Face: Ezekiel the Refugee Prophet", HUCA 54.
↑ Simpson, Jacqueline; Roud, Stephen (2000), Oxford Dictionary of English Folklore, Oxford University Press, Gogmagog (or Gog and Magog), ISBN 9780192100191 <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ Fairholt, Frederick William (1859), Gog and Magog: The Giants in Guildhall; Their Real and Legendary History, John Camden Hotten, pp. 8–11, 130 <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ Tooman 2011, p. 140.
↑ Block 1998, p. 432.
↑ 15.0 15.1 Blenkinsopp 1996, p. 178.
↑ Bullock, C. Hassell (1986). An Introduction to the Old Testament Prophetic Books. Moody Press. p. 301. ISBN 9781575674360. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ Ezekiel 38 (NRSV)
↑ Bøe 2001, pp. 101–104.
↑ Block 1998, pp. 72–73, 439–440.
↑ Hays, J. Daniel; Duvall, J. Scott; Pate, C. Marvin (2009). Dictionary of Biblical Prophecy and End Times. Zondervan. p. no pagination. ISBN 9780310571049. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ Tooman 2011, pp. 147–148.
↑ Tooman 2011, pp. 94–97.
↑ Petersen, David L. (2002). The prophetic literature: an introduction. John Knox Press. p. 158. ISBN 9780664254537. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ 26.0 26.1 Meyer, Paul (1896), "Version anglo-normande en vers de l'Apocalypse", Romania, 25: 176 (plate), and 246, p. 257 note 2 <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ Boring, Eugene M (1989). Revelation. Westminster John Knox. p. 209. ISBN 9780664237752. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ Wardle, Timothy (2010). The Jerusalem Temple and Early Christian Identity. Mohr Siebeck. p. 89. ISBN 9783161505683. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ Bøe 2001, p. 153.
↑ Lust 1999a, pp. 536–537.
↑ Stuckenbruck, Loren T. (2003). "Revelation". In Dunn, James D. G.; Rogerson, John William. Eerdmans Commentary on the Bible. Eerdmans. pp. 1535–36. ISBN 9780802837110. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ Revelation 20:7–10
↑ Schreiber, Mordecai; Schiff, Alvin I.; Klenicki, Leon (2003). "Messianism". In Schreiber, Mordecai; Schiff, Alvin I.; Klenicki, Leon. The Shengold Jewish Encyclopedia. Rockville, Maryland: Schreiber Publishing. p. 180. ISBN 9781887563772. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ Skolnik & Berenbaum 2007, p. 684.
↑ Mikraot Gedolot HaMeor p. 400
↑ Grossman, Avraham (2012). "The Commentary of Rashi on Isaiah and the Jewish-Christian Debate". In Wolfson, Elliot R.; Schiffman, Lawrence H.; Engel, David. Studies in Medieval Jewish Intellectual and Social History. Brill. p. 54. ISBN 9789004222366. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ Westrem 1998, pp. 61–62.
↑ Massing 1991, pp. 31, 32 n60.
↑ Siebold, Jim (2015). "The Catalan Atlas (#235)". My Old Maps. Retrieved 2016-08-12. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ Bietenholz 1994, p. 122.
↑ Bietenholz 1994, pp. 122–125.
↑ Van Donzel & Schmidt 2010, p. 30.
↑ Stoneman 1991, p. 29.
↑ Boyle 1979, p. 123.
↑ Budge 1889, II, p. 150.
↑ Budge 1889, II, pp. 153–54.
↑ Van Donzel & Schmidt 2010, pp. 17–21.
↑ Van Donzel & Schmidt 2010, pp. 17, 21.
↑ Stoneman 1991, pp. 28–32.
↑ 58.0 58.1 Stoneman 1991, pp. 185–187.
↑ Anderson 1932, p. 35.
↑ Westrem 1998, p. 57.
↑ Armstrong 1937, VI, p. 41.
↑ Meyer 1886, summary of §11 (Michel ed., pp. 295–313), pp. 169–170; appendix II on Gog and Magog episode, pp. 386–389; on third branch, pp. 213, 214.
↑ Meyer 1886, p. 207.
↑ Harf-Lancner, Laurence (2012), Maddox, Donald; Sturm-Maddox, Sara, eds., "From Alexander to Marco Polo, from Text to Image: The Marvels of India", Medieval French Alexander, SUNY Press, p. 238, ISBN 9780791488324 <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ Akbari, Suzanne Conklin (2012), Idols in the East: European Representations of Islam and the Orient, 1100–1450, Cornell University Press, p. 104, ISBN 9780801464973 <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ Warren, Michelle R. (2012), Maddox, Donald; Sturm-Maddox, Sara, eds., "Take the World by Prose: Modes of Possession in the Roman d'Alexandre", Medieval French Alexander, SUNY Press, pp. 149, fn 17, ISBN 9780791488324 <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ Michael 1982, p. 133.
↑ Westrem (1998), p. 61.
↑ Lust 1999b, p. 375.
↑ Derry, T.K (1979). A History of Scandinavia: Norway, Sweden, Denmark, Finland, and Iceland. University of Minnesota Press. p. 129 (fn). ISBN 9780816637997. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ 74.0 74.1 Brook 2006, pp. 7–8, 96.
↑ 75.0 75.1 Westrem 1998, p. 65.
↑ Brook 2006, p. 8.
↑ Marshall 1993, pp. 12, 120–122, 144.
↑ Painter, George D. Painter, ed. (1965), The Tartar Relation, Yale University, pp. 64–65 <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ 79.0 79.1 William of Rubruck & Rockhill (tr.) 1900, pp. xxi, fn 2.
↑ 80.0 80.1 Boyle 1979, p. 126.
↑ Marco Polo & Yule (tr.) 1875, pp. 285, fn 5.
↑ 82.0 82.1 Westrem 1998, pp. 66–67.
↑ Marco Polo & Yule (tr.) 1875, pp. 276–286.
↑ Strickland, Deborah Higgs (2008). "Text, Image and Contradiction in the Devisement du monde". In Akbari, Suzanne Conklin; Iannucci, Amilcare. Marco Polo and the Encounter of East and West. University of Toronto Press. p. 38. ISBN 9780802099280. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ Gow 1995, pp. 23–24.
↑ Gow 1995, p. 42.
↑ 91.0 91.1 91.2 Westrem 1998, p. 66.
↑ 92.0 92.1 Marco Polo & Yule (tr.) 1875, pp. 58, fn 3.
↑ Boyle 1979, p. 125, note 19.
↑ William of Rubruck & Rockhill (tr.) 1900, pp. xlvi, 262 note 1.
↑ William of Rubruck & Rockhill (tr.) 1900, pp. xlvi, 100, 120, 122, 130, 262–263 and fn.
↑ Chester Beatty Library. "Iskandar Oversees the Building of the Wall". image gallery. Retrieved 2016-08-24. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ Amín, Haila Manteghí (2014). La Leyenda de Alejandro segn el Šāhnāme de Ferdowsī. La transmisión desde la versión griega hast ala versión persa (PDF) (Ph. D). p. 196 and Images 14, 15: Universidad de Alicante. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ Van Donzel & Schmidt 2010, pp. 57, fn 3.
↑ Hughes, Patrick Thomas (1895) [1885]. Dictionary of Islam. New Delhi: Asian Educational Services. ISBN 9788120606722. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ Filiu 2011, p. 30.
↑ Van Donzel & Schmidt 2010, pp. xvii–xviii, 82.
↑ Van Donzel & Schmidt 2010, pp. xvii–xviii, 244.
↑ Van Donzel & Schmidt 2010, pp. xvii–xviii.
↑ Gibb, H.A.R.; Beckingham, C.F. (1994). The Travels of Ibn Baṭṭūṭa, A.D. 1325–1354 (Vol. IV). Hakluyt Society. pp. 896, fn 30. ISBN 9780904180374. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ Wessels 2013, p. 205.
↑ Kyle 2012, pp. 34–35.
↑ Filiu 2011, p. 196.
↑ Boyer, Paul (1992). When Time Shall Be No More: Prophecy Belief in Modern Culture. Belknap Press. p. 162. ISBN 9780674028616. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ Marsh, Christopher (2011). Religion and the State in Russia and China. A&C Black. p. 254. ISBN 9781441112477. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ Kyle 2012, p. 171.
↑ Kyle 2012, p. 4.
↑ Smith, Jean Edward (2016). Dictionary of Biblical Prophecy and End Times. Simon and Schuster. p. 339. ISBN 9781476741192. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ Wessels 2013, pp. 193, fn 6.
↑ Cook 2005, pp. 8, 10.
↑ Cook 2005, pp. 12, 47, 206.
↑ Cook 2005, pp. 205–206.
Anderson, Andrew Runni (1932). Alexander's Gate, Gog and Magog: And the Inclosed Nations. Mediaeval Academy of America. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
Bøe, Sverre (2001). Gog and Magog: Ezekiel 38–39 as Pre-text for Revelation 19,17–21 and 20,7–10. Mohr Siebeck. ISBN 9783161475207. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
Buitenwerf, Rieuwerd (2007). "The Gog and Magog Tradition in Revelation 20:8". In de Jonge, H. J.; Tromp, Johannes. The Book of Ezekiel and its Influence. Ashgate Publishing. ISBN 9780754655831. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
Michael, Ian (1982), "Typological Problems in Medieval Alexander Literature: The Enclosure of Gog and Magog", The Medieval Alexander Legend and Romance Epic: Essays in Honour of David J.A. Ross, New York: Kraus International Publication, pp. 131–147, ISBN 9780527626006 <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
Tooman, William A. (2011). Gog of Magog: Reuse of Scripture and Compositional Technique in Ezekiel 38–39. Mohr Siebeck. ISBN 9783161508578. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
Van Donzel, Emeri J.; Schmidt, Andrea Barbara (2010). Gog and Magog in Early Eastern Christian and Islamic Sources: Sallam's Quest for Alexander's Wall. Brill. ISBN 9004174168. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
Westrem, Scott D. (1998). Tomasch, Sylvia; Sealy, Gilles, eds. "Against Gog and Magog". Text and Territory: Geographical Imagination in the European Middle Ages. University of Pennsylvania Press. ISBN 0812216350. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
Lust, J. (1999a). Van der Toorn, Karel; Becking, Bob; Van der Horst, Pieter, eds. Magog. Dictionary of deities and demons in the Bible. Brill. ISBN 9780802824912. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
Lust, J. (1999b), Van der Toorn, Karel; Becking, Bob; Van der Horst, Pieter, eds., "Gog", Dictionary of deities and demons in the Bible, Brill, ISBN 9780802824912 <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
Skolnik, Fred; Berenbaum, Michael (2007). Encyclopaedia Judaica. 7. Granite Hill Publishers. p. 684. ISBN 9780028659350. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
Blenkinsopp, Joseph (1996). A History of Prophecy in Israel (revised and enlarged ed.). Westminster John Knox. ISBN 9780664256395. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
Block, Daniel I. (1998). The Book of Ezekiel: Chapters 25-48. Eerdmans. ISBN 9780802825360. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
Armstrong, Edward C. (1937). The Medieval French Roman d'Alexandre. VI. Princeton University Press. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
Bietenholz, Peter G. (1994). Historia and Fabula: Myths and Legends in Historical Thought from Antiquity to the Modern Age. Brill. ISBN 9004100636. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
Budge, Sir Ernest Alfred Wallis, ed. (1889). "A Christian Legend concerning Alexander". The History of Alexander the Great, Being the Syriac Version. II. Cambridge University Press. pp. 144–158. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
Meyer, Paul (1886). Alexandre le Grand dans la littérature française du moyen âge. F. Vieweg. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
Stoneman, Richard (tr.), ed. (1991). The Greek Alexander Romance. Penguin. ISBN 9780141907116. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
Geography and ethnography
Brook, Kevin A (2006). The Jews of Khazaria. Rowman & Littlefield. ISBN 9781442203020. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
Gow, Andrew Colin (1995). The Red Jews: Antisemitism in an Apocalyptic Age, 1200–1600. Brill. ISBN 9004102558. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
Marshall, Robert (1993). Storm from the East: from Genghis Khan to Khubilai Khan. University of California Press. pp. 6–12, 120–122, 144. ISBN 9780520083004. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
Massing, Michel (1991), Levenson, Jay A., ed., "Observations and Beliefs: The World of the Catalan Atlas", Circa 1492: Art in the Age of Exploration, Yale University Press, pp. 31, 32 n60, ISBN 0300051670 <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
Polo, Marco (1875), "Ch. 59: Concerning the Province of Tenduc, and the Descendants of Prester John", in Yule, Henry (tr.), The Book of Sir Marco Polo, the Venetian, 1 (2nd, revised ed.), J. Murray, pp. 276–286 <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles> ( The full text of Chapter 59 at Wikisource)
William of Rubruck (1900). Rockhill, William Woodville, ed. The Journey of William of Rubruck to the Eastern Parts of the World, 1253–55. Hakluyt Society. pp. xlvi, 100, 120, 122, 130, 262–263 and fn. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
Modern apocalyptic thought
Cook, David (2005). Contemporary Muslim Apocalyptic Literature. Syracuse University Press. ISBN 9780815630586. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
Filiu, Jean-Pierre (2011). Apocalypse in Islam. University of California Press. ISBN 9780520264311. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
Kyle, Richard G. (2012). Apocalyptic Fever: End-Time Prophecies in Modern America. Wipf and Stock Publishers. ISBN 9781621894100. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
Wessels, Anton (2013). The Torah, the Gospel, and the Qur'an: Three Books, Two Cities, One Tale. Eerdmans. ISBN 9780802869081. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
People and things in the Quran
God in Islam (Allah)
Names of God found in the Quran
Izra'il/Azrael (Malak al-Mawt)
Jibra'il/Gabriel (Al-Ruh al-Amin) and Holy Spirit (Al-Ruh al-Qudus) and Al-Ruh (The Spirit)
Maalik
Mika'il/Michael
Harut and Marut
Iblīs/Devil or Shaitan/Satan
In Heaven (Jannah)
Ghilman and Wildan
Houri
and apostles
(messengers)
of God
Ādam/Adam
Alyasa'/Elisha
Ayyub/Job
Dawud/David
Dhul-Kifl/Ezekiel?
Harun/Aaron
Hud/Eber?
Ibrahim/Abraham (Khalilullah)
Idris/Enoch?
Ilyas/Elijah
Imran/Joachim (father of Maryam)
Isa/Jesus
Isḥaq/Isaac
Isma'il/Ishmael
Dhabih Ullah
Isma'il the Truthful (Sadiq-al-Wa'd)
Lut/Lot
Muhammad or Ahmad/Paraclete
Musa/Moses (Kalimullah)
Nuh/Noah
Saleh/Shelah?
Shu'aib/Jethro (Reuel, Hobab)?
Sulayman/Solomon
Uzair/Ezra?
Yahya/John the Baptist
Yaqub/Jacob (Israel)
Yunus/Jonah (Dhul-Nun, Sahib al-Hut)
Yūsuf/Joseph
Zakariya/Zechariah
Ermia/Jeremiah
Yusha' ibn Nūn/Joshua
(before Islam)
Luqman
Maryam/Mary (mother of Isa)
Talut/Saul
Asiyah bint Muzahim/Bithiah? (wife of Fir'aun)
Asif ibn Barkhiya
Bilquis (Queen of Saba/Sheba)
Believer of Fir'aun Family (Hizbil/Hizqil ibn Sabura)
Beniamin/Benjamin
Habib the Carpenter (believer of Ya-Sin)
Kaleb/Caleb
Khidr
Magicians of Fir'aun
Simon Cephas/Simon Peter
Āzar (uncle of Ibrahim)
Fir'aun/Pharaoh
Jalut/Goliath
Qarun/Korah
Sāmiri/Zimri?
Abraha
Bal'am/Balaam
Barṣīṣā
Nebuchadnezzar II
Potiphar (Al-Aziz)
Shaddad
Simeon (son of Ya'qub)
Slayers of Saleh's she-camel (Qaddar ibn Salif and Musda' ibn Dahr)
Valid ibn Rayyan (king of Egypt in the account of Yūsuf)
Zuleika (wife of al-Aziz)
Mentioned people
(after Islam)
Abū Lahab
Zayd ibn Harithah
of prophets
Specified
good relatives
Daughters of Lut/Lot (Ritha, Za'ura, et al.)
Elizabeth or 'Ishā' (wife of Zakariya)
Habil/Abel (son of Adam)
Hawwa'/Eve (wife of Adam)
Kulthum/Miriam (sister of Musa)
Saffurah/Zipporah (wife of Musa) and Layya (Saffura's sister)
Sarah (wife of Ibrahim, mother of Isḥaq)
Yukabed/Jochebed (mother of Musa)
Non-specified
Abiona/Amtelai daughter of Karnebo (mother of Ibrahim)
Bathsheba (wife of Dawud)
Muhammad's wives
Daughters of Muhammad
Hājar/Hagar (wife of Ibrahim, mother of Isma'il)
Hannah/Anne daughter of Faquz (mother of Maryam)
Imran/Amram (father of Musa)
Lamech (father of Nuh)
Rāhil/Rachel (wife of Ya'qub)
Rahma/Dinah (wife of Ayyub)
Shamkha bint Anush/Betenos (mother of Nuh)
Son of Luqman
Brothers of Yūsuf
Children of Ayyub
Dead son of Sulaiman
Qabil/Cain? (son of Adam)
Tārah/Terah (father of Ibrahim)
Umm Jamil (wife of Abu Lahab)
Wali'ah or Wa'ilah/Waala? (wife of Nuh)
Walihah or Wahilah (wife of Lut)
Yam or Kan'an (son of Nuh)
Groups and tribes
Tribes and
'Ād (people of Hud)
s and Ajam
Children of Israel/Israelites
Companions of the Rass
People of Saba'/Sheba
People of Shu'aib (people of Madyan and people of Aykah/Wood)
People of Tubba'
Quraysh
Thamud (people of Saleh, companions of Hijr)
Ya'juj and Ma'juj/Gog and Magog
Ahl al-Bayt
Banu Hashim
Banu Nadir
Banu Qaynuqa
Banu Qurayza
Iranian people
Umayyad Dynasty
Christian apostles
Disciples of Jesus
Companions of Noah's Ark
Companions of Sabbath (Aşḥāb al-Sabt)
Companions of the Cave/Seven Sleepers and Companions of al-Raqaim
Companions of the Elephant
People of al-Ukhdūd
People of the City (People of Ya-Sin)
People of the Burned Garden (Aşḥāb al-Jannah)
Ulu'l azm prophets
Ahl al-Suffa (People of the Verandah)
Aus and Khazraj
Muhajirun (The emigrants) and Ansar (The helpers)
Ummah of Islam (Ummah of Muhammad)
Ahl al-dhimmah (Dhimmi)
Christians (People of Injil)
Kafir (Infidels)
Zoroastrians
Munafiq
Hypocrites
Mushrik
Polytheists
People of the Book (′Ahl al-Kitāb)
Sabians
Ahbār (Jewish scholars)
Qissis (Christian priest)
Rabbani/Rabbi
Ruhban (Christian monks)
Locations, entities and events
Ahqāf
Al-Aqsa Mosque
Arafat and Mash'ar al-Harām
Bābil/Babylon
Door of Hittah
Hijr/Hegra
Holy Land (Palestine and Levant)
Hunayn
Iram
Ka'bah/Kaaba (Bayt al-Harām/Sacred House, Bayt al-'Atīq/Ancient House)
Madyan/Midian
Madinah/Medina (formerly Yathrib)
Majma' al-Bahrain
Makkah/Mecca (Umm al-Qura, Balad al-Amin, Bakkah)
Maqām Ibrahim
Masjid al-Dirar
Masjid al-Haram
Mount Judi
Mu'tafikat (Sodom)
Saba'/Sheba
Al-Safa and Al-Marwah
Tur Sinā' /Mount Sinai and Jabal al-Tur
Valley of Tuwa
Barrier of Dhul-Qarnayn
Bayt al-Muqaddas and 'Ariha
Black Stone (Al-Ḥajar al-Aswad) and Al-Hijr of Isma'il
Cave of Hira and Cave of Thawr
Cave of Seven Sleepers
Dār al-Nadwa
Hudaybiyyah
Ma'rib Dam
Masjid al-Nabawi (Prophet's Mosque)
Nile River
Palestine River
Paradise of Shaddad
Quba Mosque
Sinai Desert and Tīh Desert
Ta'if
Religious locations
Bay'a (Church)
Mihrab
Salat (Synagogue)
Non-human
Injil/Gospel
Suhuf-i Ibrahim (Scrolls of Abraham)
Tawrat/Torah, Suhuf-i-Musa (Scrolls of Moses) and Tablets of Stone
Zabur
Related animals
Cow of Israelites and Golden calf
Dog of Seven Sleepers
Fish of Yunis
Hoopoe of Sulayman
She-Camel of Saleh
Forbidden fruit of Adam
Heavenly Food of Christian Apostles
Staff of Musa
Tabut al-Sakina (Casket of Shekhinah)
Throne of Bilqis
Trumpet of Israfil
Mentioned idols
(cult images)
Lāt, 'Uzza and Manāt
Wadd, Suwa', Yaghuth, Ya'uq and Nasr
(Jibt and Taghut
Ansāb)
Battle of Badr
Battle of Hunayn
Battle of Khaybar
Battle of Tabouk
Battle of the Trench (Battle of the Confederates)
Battle of Uhud
Conquest of Mecca
Hadith of the pond of Khumm
Incident of Ifk
Layla al-Mabit
Mubahala
The Farewell Pilgrimage (Hujja al-Wada')
Treaty of Hudaybiyyah
Umrah al-Qaza
Yawm al-Dār
Note: The names are sorted alphabetically. Standard form: Islamic name / Bibilical name (title or relationship)
Descendants of Noah in Genesis 10
Shem and Semitic
Ashur
Arpachshad
Ham and Hamitic
Cush
Mizraim
Phut
Japheth and Japhetic
Javan
Tubal
Meshech
Retrieved from "https://infogalactic.com/w/index.php?title=Gog_and_Magog&oldid=724689993"
Articles containing Hebrew-language text
Articles containing Syriac-language text
Christian eschatology
Jewish eschatology
Monarchs of the Hebrew Bible
Hebrew Bible nations
Biblical phrases
Japhetic people
Jewish messianism
Christian mythology
Jewish mythology
Islamic mythology
Kabbalistic words and phrases
Commons category with page title different than on Wikidata


It has been a long, tiring and very good day. Did the Central Carolinas Region autocross novice school at the Michelin proving grounds today. After a shower and some Mexican food I'm feeling better, and sipping on the beer I brought while relaxing at the motel is pretty sweet.
We will have competition tomorrow, probably my last as a novice before competing in class as a rookie. My frenemy who runs an almost identical GTI continues to always have a second on my best time, so that is frustrating and humbling. I only have a short list of excuses, but my best one is that he is more than a decade younger than me . . . so, more stamina? Better reflexes? More willing to risk it with aggressive driving? Our instructor basically said that the only real difference is that the other guy is more aggressive.
Picked a font and got my magnetic numbers this morning!


Appealing Design For Battery Powered Wall Sconce Wall Lights Throughout Battery Operated Wall Light Prepare | Staceyalickman.com battery operated wall mounted outdoor lights. battery operated wall clock with light. battery operated wall mounted reading light.


text:
Marijuana Licenses Do-Over Goes to Governor | Chicago News
The number of marijuana dispensaries may soon soar, with Gov. J.B. Pritzker set to sign into law a measure intended to bring racial diversity to a burgeoning industry that has thus far eclipsed entrepreneurs of color.
"The goal here is to create a diverse cannabis industry with increased opportunities for social equity applicants," sponsoring state Sen. Kim Lightford, D-Maywood, said of the measure.
When marijuana became legal for all adults in January 2020, Pritzker celebrated it as a path toward bringing social equity to communities long harmed by the war on drugs, including by giving preference to diverse cannabis-vendors.
Instead, those profiting from the lucrative industry are mostly if not all White.
Currently, the 123 pot shops in Illinois are operating thanks to licenses first awarded under the 2013 medical marijuana program.
See: Licensed Adult use Cannabis Dispensaries
At least another 75 dispensaries by now should long have been opened by now.
Illinois received 4,000 applications from some 700 groups wanting to open dispensaries, and the winners were to have been selected last May.
Instead, the licenses have been on hold for more than a year amid questions about the integrity of the scoring process.
Pending lawsuits, and the threat of new legal action, could continue to keep things stalled.
But House Bill 1443, approved Friday by the state Senate and Thursday by the House, aims to reinvigorate the awarding of new licenses.
See: House Bill 1443 amending the Illinois Banking Act
Another 185 adult-use cannabis dispensaries would be licensed to operate in Illinois: The original 75, plus another 110.
The first lottery, for the 75 licenses, will be held among the 21 groups whose applications initially received perfect scores.
See: Top Scoring Applicants by Region
The lottery will also include any other applications that reach a top score after undergoing a secondary review under a so-called deficiency grading process that's been going on for months.
See: License Supplementary Deficiency Notice Process
Two other lotteries – each for 55 licenses, for a total of 110 – must be held shortly after the first.
Both will be for applicants that got 85% of a maximum 250 points.
But the final lottery has additional criteria. The Social Equity Justice Involved Lottery requires that at least 51% ownership by one or more individuals who have, for at least five of the past ten years, lived in what the state deems a Disproportionately Impacted Area – tracts with high rates of arrest, poverty, unemployment and with high rates of convictions and incarcerations related to cannabis. Also, at least 51% of the applicants' ownership must have been arrested for or convicted of a now-expungeable drug offense or have an immediate family member who was.
See: Illinois Adult-Use Cannabis Social Equity Program
"That's what you call a laser focus," sponsoring Rep. LaShawn Ford, D-Chicago, said.
Illinois has capped the number of dispensary licenses it will eventually award at 500.
With booming demand for pot, winning a coveted license has essentially been a license to print green.
Still, it may be too late for some of the social equity applicants, who first submitted their applications back in January 2020 and were expecting to know five months later whether they'd succeeded.
Some would-be dispensary owners have lost claims on the spaces there were planning to set up shop, have had investors back out, or can otherwise no longer match the plans made nearly 18 months ago.
Scoring issues have likewise plagued licensing for other segments of the industry, such as growth and transportation licenses.
Still, Pritzker signaled in a statement that the trailer legislation will "accelerate" the lagging process.
"Equity is at the core of cannabis legalization in Illinois, and this essential legislation will accelerate our collective vision to make sure that the communities harmed the most by the war on drugs can participate in this industry as it grows," the governor said in a statement. "I look forward to signing this bill into law so that we can begin the next phase creating a cannabis industry that reflects the diversity of all of our people."
The legislation makes other updates to Illinois' marijuana policy.
Once signed into law, pot shop employees can begin working while they wait for a required background check to be completed. Existing medical marijuana dispensaries will be permitted to move, pending state approval, to another nearby location. Medical marijuana patients, who currently must register and purchase cannabis from a single dispensary, can buy pot from any licensed shop.
Because legislators say it's unfair that dispensaries already in operation have likely already plucked the best bases of operation, the measures remove a restriction that would have limited where the incoming dispensaries could go.
Also, for the first time, the public will be able to learn who owns the companies that win state cannabis licenses.
Follow Amanda Vinicky on Twitter: @AmandaVinicky


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Q: How can I create an view like an lollipop task manager of top to bottom swipe? I want to create an app that will show information like notepad that will be able to swipe from top to bottom like an lollipop task manager.
How can I able to do like the attached screenshot image.
Please help me.

redpajama_set_name: RedPajamaStackExchange


text:
Apple Maps Directed Drivers Onto an Actual Airport Taxiway
Mark Byrnes
If you want Apple Maps to give you directions to the Fairbanks International Airport, there's a good chance it'll shoot back with "Directions Not Available." After the last few weeks, that's probably for the best.
All throughout September, and perhaps before that, unassuming drivers were being sent by the famously faulty navigation tool on a "turn-by-turn route" onto one of the airport's actual taxiways, leading out-of-town drivers to then cross the runway. Eventually, they ended up at the wrong side of the passenger terminal.
Google's suggested route from downtown Fairbanks to the airport (blue) versus what Apple Maps was suggesting to drivers up until today.
On September 6, a driver was stopped by airport personnel, police and the TSA after they ended up on the runway. Airport staff quickly filed a complaint to Apple through the state Attorney General's office. "We asked them to disable the map for Fairbanks until they could correct it, thinking it would be better to have nothing show up than to take the chance that one more person would do this," Melissa Osborn, the airport's chief of operations, told the Alaska Dispatch.
But Apple still hadn't fixed the problem by September 20, when it happened again, so the airport barricaded the troublesome route. Apple finally disabled the directions today as of 10 am, Alaska time.
That's not to say the drivers were totally innocent. "These folks drove past several signs. They even drove past a gate," Osborn told the Dispatch. "None of that cued them that they did something inappropriate."
The directions provided by Apple sent users on an access road for general aviation pilots, concluding with instructions to go to "Taxiway B" (known as "Taxiway Bravo" by those familiar with the airport). To Apple's credit, the directions never said to cross the main runway, drivers just kind of assumed that's what they were supposed to do.
Last August, a gossip column in the Anchorage Daily News reported that Rep. Les Gara faced the same dilemma on his way to catch a plane. But unlike several others, he elected to listen to common sense instead of his smartphone:
The directions took Les, who's been in Fairbanks many times, along unfamiliar roads. "I figured it was a shortcut," he told Ear.
He was correct. The app voice directed him onto the runway of the small plane airport, which really was the fastest way to get to the big plane he had a ticket for.
"I made an executive decision not to drive down the runway," Les said. He did make his plane, but just.
We tried Apple's now-disabled route ourselves with Google Street View to see what those confused, technology-dependent drivers would have encountered:
Here's University Boulevard and an entrance sign for "East Ramp." No red flags yet.
Soon after, drivers cross a sign that says "NOTICE: AIRPORT PROPERTY." Perhaps not convincing enough to turn around.
We made the right turn on Float Pond road, where Apple would have directed. But here's a gate. And a sign that reads "PROCEED WITH CAUTION ALL ROADWAYS IN THIS AREA ARE USED BY AIRCRAFT. YIELD TO TAXIING AIRCRAFT." No matter your preconceived notions of Alaska, this should start feeling wrong. This is where the Google Street View stops.
When we turn around, we come across a sign with a bunch of letters and numbers that only people who fly planes could understand. Something about turning off your ELT (Emergency Locator Transmitter) and checking "121.5 at shut down" before you head back on the regular roads.
Angie Spear, the airport's marketing director, is sympathetic to the misguided drivers. "They could see the terminal on the other side of taxiway," she says. But she also reminds us that anyone on this route, after passing through the gate seen above, would have come across flashing lights and more signs telling drivers that no vehicles were allowed.
As you probably know, this is not the first time Apple Maps has done something weird or potentially dangerous. Besides occasionally creating unique visual experiences for users, it once led people looking for Dublin's airport to a farm 11 miles away called "Airfield" and stranded Australian drivers, looking for the city of Mildura, Victoria, in a national park.
@markbyrnes525
Mark Byrnes is a former senior associate editor at CityLab who writes about design and architecture.


"Camden Academy Charter High School did a really good job of preparing me for college and helping me get there."
"I find the teachers and administration really care about the students. They are committed to providing the latest in digital technology and educational tools to help students succeed."
The purpose of Camden's Pride Charter School is to provide a nurturing learning environment that instills foundation skills and character attributes necessary for the development of educated, forward-thinking and responsible young adults.
– Camden's Pride is a learning community where everyone is engaged in the dynamic process of learning to strengthen teaching in the classroom and student achievement.
– Camden's Pride has only three classes per grade with 16 students per classroom. Camden's Pride maintains a small and personal school and classroom.
– A school-based management style is used to create a safe learning environment for all students.
– All students are required to the Camden's Pride uniform. The uniform consists of the Pride Polo, Pride Sweater, and khaki pants. Students wear black or brown shoes with white socks.
– There is full-day kindergarten program.
– Camden's Pride follows a block schedule format to allow for extended learning and assessment opportunities, thematic based units, and team-teaching activities.
– Hands-on cooperative exploratory activities is a major facet of the curriculum. The interdisciplinary sessions expand the students' foundation knowledge by creating relevant, authentic experiences.
– The school is equipped with Apple iPads to incorporate innovative technical resources and applications to extend student learning.
Monday – Friday: 8 a.m. to 3:30 p.m.


I'm still freaking out about Chicago. Bad. Granted I still have 5 more weeks but… I'm not feeling confident at all. However, I think I've figured out how to avoid continuously feeling bad about it over the next few weeks -> I'm just not even going to think about it/pretend I'm not even running it. What do I mean by that? Well, as of yesterday, my complete focus is on training for the Philly Marathon. I know that having this mentality will make things better for me. I decided to switch my goal race to Philly a few weeks ago but still have been constantly worrying about Chicago. I guess it's normal since a marathon is no easy task but I'm sick of worrying.
I'm looking at the Chicago Marathon as just a little (26.2 mile) bump in the road. Wherever I'm at on race day, as far at fitness goes, is good enough for me. It's just another long training run for my goal race. Whatever happens, happens. I know that I will finish no matter how miserable it is. Right now, I need to focus solely on Philly so I can stay on track and at least hit my goal for that race.
When I start to think about Chicago too much, it causes me to think negative thoughts/not feel good about myself. I don't want to think/feel this way at all! Some of you may be thinking that I should drop out of the race but that's not an option. Things have been going really well the last 2 weeks compared to Rut City a few weeks ago. I finally feel back on track with running, strength training, my diet & life in general. To keep things up, I'm going to try not worrying about Chicago anymore and just let it play out.
Love how you sandwiched "everyday I'm hustlin'" in between all the deep quotes. It's also a great song to listen to while running 😉 Good idea to think about another race and just take Chicago as it comes. Just enjoy it!
Well, if the blogs I read are any indication, you are not alone. A lot of the bloggers I follow are either struggling now or have struggled at some point this summer. It seems this is just a rough summer for everyone.
I know it's hard, but just try not to worry so much. Your training and the race day adrenaline will get you where you need to go. Like you said, you plan to finish no matter what. You have to remember that that in itself is an accomplishment. The silver lining is that you have another race to look forward to, and it's good that you realize that and are able to look at the positive. Just enjoy the ride and savor the moment of getting to run one of the most scenic and famous marathons in the world next month!
You're going to do just fine, I know it. Have I ever ran a marathon? No. Have I ever ran more than 7 miles at one time? No. So I'm no authority on this kind of thing at all, but I know anyone who has the gumption and tenacity to prepare for 26.2 will do just fine.