The Pesach is a festival to memorialize the night of the Hebrew people’s emancipation from slavery in Mitsrayim (Egypt). It’s the night they left the land of Mitsrayim on their Exodus to the Promised Land, the night that Yahweh unleased His 10th, and final plague. The Pesach festival re-counts the biblical narrative of when Yahweh “passed over” the homes of Hebrew families who put blood on the doorposts and lintel so that their first-born children would be spared during a plague that killed all the other first-born babies in Egypt. The Hebrew word Pesach as a verb, meaning to jump, skip, or pass over. As a noun, referring primarily to the animal-victim that was slaughtered, but secondarily to the period connected with the slaughter of the victim. The “Pesach Festival” involves the skipping, or passing over, an imperfect goat or sheep to select one without blemish. It also relates to the time-period associated with the Pesach from the time it’s slaughtered to the time that the meal has been prepared and eaten. The Scriptures provide all the “pesach” (sheep or goat) selection parameters. It reveals what type of animal that we must select, when we must select it, and how we must select it.
They provide a comprehensive explanation of the pesach meal preparation process, including the time-frame for cooking it, how to dress when eating it, who may eat it, and even what to do with the leftovers. Likewise, the Scriptures dictate the selection parameters for the “Pesach Festivities” of the Chosen people. Just as an imperfect animal is passed over to select the perfect animal, so too were homes with the blood on its door posts and lintels selected to be passed over by the angel of death. As with the pesach victim, there is an appointed time when the particular steps in the Pesach Festival must take place. For instance, the plague would be unleashed (midnight). The children of Yisrael had to remain inside their dwellings from the start of the Pesach, at sunset on the 14th, until sunrise the next morning, on the 15th. And at sunrise, they had to grab their unleavened bread and leave Mitsrayim with utmost haste. Yahweh’s ordinance given to Mosheh in the Book of Exodus directing the freed Hebrew slaves to remember and celebrate the Festival of Pesach for all their generations to come was given with the utmost forethought. It wasn’t a decree made by happenstance. That the Messiah’s death occurred on the eve of the Festival of Pesach at the time decreed to slaughter the pesach animal of the Pesach meal, is no mere coincidence. Like other scripturally ordained Festivals, he planned the Pesach from Creation to foreshadow and commemorate significant scriptural events. Thus, Pesach is both a celebration of the congregation of Yisrael’s emancipation from slavery and a commemoration of the killing of the ultimate Pesach, his only begotten son.
Some religions consider the Festival of Pesach and the Festival of Matzot as the same festival called by a different name, but the Festival of Matzot is actually in reference to the entire 7-day festival period and the Pesach festival is a portion of the first day, a set-apart day, of the 7-day Festival of Matzot. The Pesach relates to the process of passing over the animal or the doorpost, and Matzot commemorates the Hebrews leaving Mitsrayim with nothing but unleavened bread. The two festivals overlap and are intertwined. Whenever the Scriptures speak of the Pesach, it typically refers to it as “this day”, and speaks of it as one particular day. The earliest possible date that Pesach can occur is March 21st and the latest date is April 20th.
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Chag Matzot is a 7-day long festival that occurs in the Spring. It starts on the evening of the 14th day of Chodesh Rishon (First New Moon), the first month, and ends on the 21st day. It is a moment of birth and newness, a time to rise up. The first day of the Festival of Matzot is a holy set-apart day called the Pesach festival. The first and last day of the festival are celebrated as holy days with special meals, special prayers services and abstention from all servile work. Pesach is a festival to commemorate the Hebrew people’s emancipation from slavery in Mitsrayim, the time when they rose up against Pharaoh. The scriptural account describes the Hebrew people as they fled Mitsrayim with such urgency they could not wait for their bread dough to rise; when it was baked later, it was matzo (unleavened) and as they traveled through the desert, they had nothing to eat but matzo bread. The Festival of Matzot is one of the 3 scripturally ordained Pilgrimage Festivals. Matzo is defined as unleavened flat bread. The plural of Matzo is Matzot. Matzo bread consists of only water and flour, with no yeast, shortening, or other enriching agents. Matzah recreates the hard “bread of affliction” provided to the Hebrew slaves by their ruthless masters. Like the bitter herbs used to season the Pesach animal, it represents the suffering and degradation of the people of Yisrael. Matzah was the hard slave bread; we eat it instead of the rich, soft bread that was eaten by free people.
Yeast
The Scriptures often use “yeast” or “leaven” to symbolize sin. In cleaning it out of our homes, we realize how difficult it is to find and remove all of it. When we see how difficult it is to remove the leaven out of our homes, we realize just how difficult it is to get the sin out of our lives. In the same way, it’s easier to get the big, obvious sins out of our lives, but more difficult to get the hidden, seemingly small ones out before they rise up.
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Chag Asif is celebrated on the 15th day of Chodesh Shvi’i (Seventh New Moon), at the full moon, after the completion of the fall harvest. It is a time where we reap the benefits of all our works, a time of fulfillment, a day to celebrate, rejoice and give thanks for the bounty of the earth. The “Ingathering” refers to the Hebrew farmers gathering the last of their crops at the turn of the year, around the time of the fall equinox. The Festival of Asif is the first and most significant day of the Festival of Sukkot. It too uses an everyday activity that the people can relate to, gathering the last of the seasonal crops, as the most significant day of the festival.
Chag Asif
Like many of the Hebrew festivals, there is a name for the 7-day festival and another festival name that identifies the set-apart day that kicks off the 7-day festival. Similar to the Festival of Pesach, The Festival of Asif is a set-apart festival that takes place on the first day of the 7-day Festival of Matzot. Dwelling in booths for seven days is akin to the eating of unleavened bread for seven days. Similarly, the Festival of Asif is the first day, a set-apart day of holy convocation, of the Festival of Sukkot. The Festival of Asif is not just another name for the Festival of Sukkot, it is its own festival that is overlapped by the major festival, it is a festival within a festival so to speak.
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Besides recreating Africanus’ timeline, which covers the first 5721 years of creation, we have added modern events to the Africanus timeline to bring our timeline to the current Hebrew Year, 7521 (2021 AD). Although the Septuagint was widely accepted by Africanus’ contemporaries, and by Africanus himself, he realized its position as a translation meant that it was in a critical sense unoriginal and the ancient Hebrew Scriptures were superior. Though his timeline is basically a chronological number match with the Septuagint, he says in his writings that he only used the ancient Scriptures, and they provide the framework through which he based his computations. He places Creation in Hebrew Year 1 (5500 BC), the Great Flood in Hebrew Year 2262 (3238 BC), Babylonian Captivity of Jerusalem in Hebrew Year 4870 (630 BC), the Incarnation of the Messiah on the first day of Hebrew Year 5501 (1 AD), and his Resurrection in Hebrew Year 5531 (32 AD).
How to Get to Current Hebrew Year
The “Ancient Hebrew Calendar” was a lunisolar calendar that depended on both the moon and the sun to calculate its durations. In ancient times, the duration from one new moon to the next determined the duration of what we now refer to as a month, and they based the duration of the days and years on the cycle of the sun. The time from one sunset to the next sunset was one day, and the time required for the earth to make one complete revolution around the sun was one year. The vernal equinox determined the start of the ancient Hebrew year. Refer to Wisdom Magazine’s “Ancient Hebrew Calendar” article for additional information. You add 5499 to the Gregorian calendar year number if the date is before the Rosh Chodashim (Hebrew New Year’s) date and 5500 if it is after to get the current Hebrew year number. For example, if the current date was December 21, 2020, we would have already passed the 2020 Rosh Chodashim date and you would calculate the current Hebrew year as 5500 + 2020 = year 7520. If we skip forward to January 21, 2021, that date is before the 2021 Rosh Chodashim date, so you would calculate the current Hebrew year as 5499 + 2021 = 7520. The 2021 Rosh Chodashim date for Tel Aviv, Yisrael (Israel) is on March 14th. If we calculated the current Hebrew year on March 25th, 2021, it would be 5500 + 2021 = 7521, since it occurs after Rosh Chodashim.
Adam to Noe (Noah)
The Great Flood occurred when Noe (Noah) was 600 years old, there were 2262 years from Adam to the flood. Shortly after turning 500, Noah became a father. While he was raising his family, Yahuah (God) told him to build the ark. After turning 600 Noe, along with his wife, sons, and daughters-in-law entered the Ark. Noah’s children are the 10th generation to be born of Adam and Havah (Eva or Eve). It rained 40 days and 40 nights, and the flood joined the waters of the sky with the waters on the earth. It was another 150 days after the rain stops before the water completely receded.
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Africanus calculated the period between Adam’s Creation and Yahusha’s (Jesus’) Incarnation at 5500 years, putting it on the first day of Hebrew Year 5501 (March 25, 1 AD). According to Africanus both the Creation and the Incarnation’ occurred on March 25th, exactly 5500 years to the day apart.
Maryam (Mary) Mother of Yahusha (Jesus) – Summary Timeline
Yahusha’s (Jesus’) mother, Maryam (Mary), was raised in the Temple for 11 years, from age 3 to age 14. Upon leaving Temple, she returned home to Galilee and was betrothed to Yosef (Joseph). During the betrothal period, Yosef left Galilee to resume his work as a carpenter. Upon his return to Galilee for the wedding, he finds Maryam pregnant and wanted to forgo the marriage. An angel comes to him and tells him that Maryam’s pregnancy was the work of the Holy Spirit, that she was still a virgin, and to proceed with the marriage. Maryam was 14 years old at the time of the Incarnation.
The Birth Date
In ancient times, they based the pregnancy duration on a week’s count, with the perfect human pregnancy duration being 40 weeks, 280 days long. This differs from saying a pregnancy period equals 9 new moon cycles (lunar months), which comes out 266 days. Counting 280 days after March 25th puts Yahusha’s (Jesus’) birth date on December 29th, 1 AD. This table counts the 280 days of a pregnancy with a first day start on March 25th.
Yahusha’s (Jesus’) Birth Date Table
While traveling from Galilee to her new home with Yosef, Maryam had birth pains which forced them to stop in a cave about 3 miles from the city of Bethlehem. A bright cloud of light overshadowed the cave, then the glorious light gradually decreased until the infant was born. The midwife declares she has witnessed a miracle. That a virgin had given birth. Angels, shepherds and wise men all celebrated the birth, and all who touched the infant were miraculously healed.
The Early Years
Shortly after Yosef and Maryam presented the infant at the Temple on the 40th day after his birth, an angel came to Yosef and told him that Herod still sought to kill the infant “King of the Hebrews” and to leave Jerusalem in haste and go to Egypt. While traveling to Egypt, Yosef and his family had to pass through a band of thieves. One thief wanted to kill them and the other thief paid him to spare their lives. The infant prophesies both thieves would be with him again in 30 years when he is crucified. The child performs many miracles and heals many people during his 3 years in Egypt. After Herod’s death, an angel comes to Yosef and tells him to leave Egypt. But not to go to Jerusalem because King Herod’s son was the ruler there. Instead, he should take his family to the city of Nazareth and abide there. As a young child in Nazareth, Yahusha (Jesus) worked many miracles. When Yehudah (Judas Iscariot) was possessed by Satan, his mother brought him to Yahusha (Jesus) to be cured. When Satan acted on Yehuda, he struck Yahusha (Jesus) on his side, in the same spot where the Roman soldier would pierce him at the crucifixion. He commanded the viper that bit his playmate, “Simon the Canaanite,” to suck out the poison. Simon later became one of the 12 Apostles. He healed his brother (Ya’aqov) James after a viper bit him, and was near to death.
The Adolescence and Adult Years
Yahusha (Jesus) went to the Temple for his first Pesach (Passover) Festival at 12 years old. His mother and father returned home with different groups and inadvertently left him behind. They returned to the Temple 3 days later and find him conversing with doctors, elders and other learned men about astronomy, physics and metaphysics. He revealed to them the hidden mysteries in the Books of the Prophets and other things that the mind of no man had ever reached. Upon finding him, his mother, Maryam, explained they had gone through great pains in seeking him. To which he replied, “Why did you seek me? Did you not know that I ought to be about my father’s business.”? Yosef dies in a construction work accident when Yahusha (Jesus) was around 14 or 15 years of age. He begins to conceal his miracles during this period and spends most of his time working to support the family and studying the Scriptures. He began speaking at the Temple at age 15 and formulated the Prayer to Yahuah (The Lord’s Prayer) around that age. He traveled considerably as a young adult, both teaching the Scriptures and working.
Yahusha’s (Jesus’) Early Childhood – Young Adult Years Timeline
His cousin Yohanan (John the Baptist) baptized him in the Yarden (Jordan) River in the 15th year of the reign of Tiberius Caesar, around 29 AD. He spends the next 40 days after his baptism alone in the wilderness. Upon his return from the wilderness, he selects and trains his Disciples. The Disciples had to train for 1-year before they could teach the Scriptures publicly.
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According to Africanus, Yahusha’s (Jesus’) crucifixion took place in the Ancient Hebrew Year 5531, Julian year 32 AD, when he was 30 years of age. There are some apocryphal writings that also indicate that he was 30 at the time of his death, but Luke 3:23 says that he was getting close to age 30 when baptized. Since we know he lived a couple of years after the baptism, some scholars say that he must have been at least 32 when crucified. However; it is plausible that when Luke says “he was near 30” when baptized, he’s simply saying near 30 instead of an exact age, like 28.
I Infancy Gospel
Chapter VIII – Verse 5-7
5 When Mary saw the kindness which this robber did shew them, she said to him, Yahuah (God) will receive thee to his right hand, and grant thee pardon of thy sins.
6 Then Yahusha (Jesus) answered, and said to his mother, when thirty years are expired, O mother, the Hebrews will crucify me at Jerusalem;
7 And these two thieves shall be with me at the same time upon the cross,
The Preeminent Pesach
The “Pesach” (Passover) involves the skipping, or passing over, an imperfect goat or sheep to select one without blemish. It also relates to the time-period associated with the Pesach. The Scriptures provide all the “pesach” (sheep or goat) selection parameters. It reveals what type of animal to select, when it has to be selected, and how to select it. They thoroughly explain the Pesach meal preparation process, including the time-frame for cooking it and even the time-frame for eating it. The Pesach Festival takes place in the Spring on the evening of the 14th day of Chodesh Rishon (First New Moon). Yehudah’s (Judas’) selection of the Messiah with the kiss of betrayal, like the selection of the pesach (lamb) for the Pesach (Passover) meal, was done on the 10th day of the First New Moon. Likewise, Yahusha‘s (Jesus’) death would occur at the same time (the 9th hour) they would kill the pesach (sheep) on the eve of Pesach Festival. Preparation of the Savior’s body for entombment corresponds with the timeframe for preparation of the Pesach meal. Thus, Pesach Festival is both a celebration of the Congregation of Yisrael’s (Israel’s) emancipation from slavery and a commemoration of killing the preeminent “Pesach”.
Exodus 12:2-6 (Selection Parameters of the Pesach)
2 This month shall be unto you the beginning of months: it shall be the first month of the year to you.
3 Speak ye unto all the congregation of Israel, saying, In the tenth day of this month they shall take to them every man a lamb, according to the house of their fathers, a lamb for a house:
4 And if the household be too little for the lamb, let him and his neighbor next unto his house take it according to the number of the souls; every man according to his eating shall make your count for the lamb.
5 Your lamb shall be without blemish, a male of the first year: ye shall take it out from the sheep, or from the goats:
6 And ye shall keep it up until the fourteenth day of the same month: and the whole assembly of the congregation of Israel shall kill it in the evening.
Day of the Crucifixion
According to Africanus, the crucifixion occurred in 32 AD on the eve of the Pesach (Passover) Festival. The crucifixion started mid-way the 3rd hour (9:30 AM) on April 13th. They stripped Yahusha (Jesus) of his clothing, and covered him with a linen cloth, then they put a crown of thorns on his head and a reed in his hand and nailed him to a crossbeam. At the 6th hour (noon) darkness fell upon the face of the entire earth until the 9th hour (3:00 PM). While the sun was hidden, the veil of the Temple was rent from top to bottom, rocks were broken and tombs were opened and the bodies of Saints who slept arose.
Luke 23:44-45
44 And it was about the sixth hour, and there was a darkness over all the earth until the ninth hour.
45 And the sun was darkened, and the veil of the temple was rent in the midst.
The Resurrection
The day after the Pesach (Passover) Sabbath, Yahusha’s (Jesus’) earthly body was resurrected from the dead. This fulfills the Prophecy that he would be raised from the dead after 3 days in the earth. The resurrection was significant and necessary in order for him to show the world that he was indeed the “Word” made flesh. The resurrection shows that death has no power over mankind, and that the souls of mankind will not be abandoned to Sheol. On the morning after the Pesach Sabbath, 5 women come to Yahusha’s (Jesus’) tomb hoping to anoint his body. Upon arrival at an empty tomb an angel tells them he has already risen from the dead, and to tell his Disciples to meet him in Galilee.
Luke 23:44-45
Matthew 28:7 And go quickly, and tell his disciples that he is risen from the dead; and, behold, he goeth before you into Galilee; there shall ye see him: lo, I have told you.
Luke 24:6-7 6 He is not here, but is risen: remember how he spake unto you when he was yet in Galilee, 7 Saying, The Son of man must be delivered into the hands of sinful men, and be crucified, and the third day rise again.
Africanus Quotation Explaining the Resurrection
“Now it happens that from the 20th year of the reign of Artaxerxes (as it is given in Ezra among the Hebrews), which, according to the Greeks, was the 4th year of the 83rd Olympiad, to the 16th year of Tiberius Caesar, which was the second year of the 202d Olympiad, there are in all the 475 years already noted, which in the Hebrew system make 490 years, as has been previously stated, that is, 70 weeks, by which period the time of Yahusha’s (Jesus’) resurrection was measured in the announcement made to Daniel by Gabriel.”
The Ascension
Yahusha (Jesus) remained on earth for 40 days after his resurrection, teaching in Galilee and Mount Olivet. He tells his 11 Apostles to go into the world to spread the word and spread the message that who so ever shall believe and be baptized in the name of the Father, the Son and the Holy Spirit shall be saved.
Matthew 28:7
Matthew 28:7 And go quickly, and tell his disciples that he is risen from the dead; and, behold, he goeth before you into Galilee; there shall ye see him: lo, I have told you.
Acts 1:2-3 2 Until the day in which he was taken up, after that he through the Holy Ghost had given commandments unto the apostles whom he had chosen: 3 To whom also he shewed himself alive after his passion by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of Elohim (God).
Africanus Quotation Explaining the Ascension
“But I am amazed that the Hebrews deny that the Messiah has yet come, and that the followers of Marcion refuse to admit that His coming was predicted in the prophecies when the Scriptures display the matter so openly to our view. And after something else: The period, then, to the ascension of the Messiah from Adam and the creation is 5531 years.”
Before Yahusha’s (Jesus’) ascension into the clouds, he tells his sad apostles and disciples:
John 16:7 Nevertheless, I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you.
Crucifixion and Resurrection of Yahusha (Jesus) Timeline
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Essays on the Religions of the Hindus and the Mohammedans
The relation between these two major theological practices in South Asia are often characterized as one of civilizational or cultural conflicts, disputes, and discontinuities. Popular stories of South Asia’s religious history often contrast Hinduism’s tolerance of diversification, innate spirituality, and rootedness in the Indian land with Islam’s moral rigidity, innate militancy, and foreignness. Such necessities, which gained dominance during the age of British imperialism, neglect to realize that, as complex social and cultural paradoxes, religions undergo historical transformation. A critical appraisal of the relationship between Hinduism and Islam accounts for several histories involving subtle experiences, exchanges, and modifications, and overt confrontation and conflict. A more exact and varied collection of attitudes emerges, revealing how Hinduism and Islam interact with each other, and with alternative social, cultural, and political developments in South Asia through time.
Hinduism and Islam share some ritual actions such as fasting and pilgrimage, but dissent in their opinions on apostasy, blasphemy, circumcision, blood relation in marriages, idol making, henotheism, social stratification, vegetarianism, and Ahimsa (non-violence) as a virtue. Their historical interaction since the 7th century has seen cycles of unity and syncretism, and stretches of religious violence. As a minority denomination in India, Islam adapted to local Hindu customs and the Hindu roots of followers over 13 centuries. The barriers between Islam and Hinduism remained flexible until British colonial control.
Hinduism is rare among the world’s religions. It is humankind’s oldest spiritual declaration, the first practice of faith on the earth. Hinduism’s honorable age has hardened it to maturation. It’s the sole religion, which was not formed by a specific significant event or prophet, but which itself precedes recorded history. Hinduism has been hailed the “cradle of spirituality,” and the “mother of all religions,” because it influenced every major religion and because it can assimilate all other religions, laud and welcome their scriptures, their saints, and their doctrine.
Hinduism shares familiar terms with the other Indian religions, including Buddhism, Jainism and Sikhism. Islam shares common attributes with Abrahamic religions, those religions alleging lineage from the prophet Abraham, including Judaism and Christianity. Hinduism is a sympathetic doctrine because it considers alternative religions as divergent paths to the same target. Hinduism teaches all souls will reincarnated until they attain Samadhi or another yoga’s equivalent. The term Hinduism does not adequately represent the intricacy of an ancient theology that once prevailed over half of the earth. Many Hindus aren’t even knowledgeable about what it represents or what constitutes Hinduism. Concealed within its depths are diverse customs and spiritual traditions that are sometimes conflicting and unconnected. There are a billion Hindus on the planet, that’s 3 times the population of the United States. That makes one out of every 8 people on earth a Hindu. It is the lone religion that possesses such scope and magnitude. Hinduism has the Deities, and the consecrated temples, the mystical knowledge of inner states of consciousness, yoga and the disciplines of meditation. It maintains a tender mercy and a sincere tolerance and appreciation for different doctrines. It remains undogmatic and receptive to scrutiny. It believes in a just world in which every human being is led by karma to the preeminent objective of Self Realization, leading to moksha, freedom from rebirth. It is satisfied in the recognition of the eternal origin of the soul, its transition through one life and another until maturation has been achieved. It provides direction to all who accept it, from the nonbeliever to the most evolved maharishi. It preserves the greatest compilation of scripture and religious ideology on the earth, and the most ancient. It is enriched with a heritage of saints and sages, of accomplished men and women, unequaled on the earth.
There is not a heavy connection between Hinduism and Christianity. Christianity is about the life of Jesus Christ as set forth in the Bible, whereas Hinduism is not based on any one in particular or on any specific book, instead on the doctrine that there is a god, or no god and just self, etc. Still, some academics have examined whether there are associations between the story of Jesus Christ and that of Krishna; “Krishnology” is a word used to communicate these claimed doctrinal parallels between Krishnaism and the Christological precepts of Christianity.
The way Christian-Hindu directly connect to each other is rather mixed. Historically Hinduism has tendered to acknowledge the spiritual significance of other religions, and to worship their founders and followers. The declaration Nostra aetate by the Second Vatican Council formally accepted inter-religious communication between Catholics and Hindus, advocating shared qualities between the two doctrines. With more than 17 million Catholics in India, fewer than 2% of the country’s population, it is the biggest Christian denomination in India.
Rev John Murray Mitchell
The Rev Dr John Murray Mitchell LLD, best known to as Murray Mitchell, was born on August 19, 1815 in the manse at Garvock near Aberdeen, Scotland and died on November 14, 1904. Mitchell passed at South Leith manse, his brother Very Rev James Mitchell’s home in Leith, on 14 November 1904. John was buried in the city’s Dean Cemetery, in the first northern extension, behind his brother’s grave.
Murray Mitchell was a Scottish missionary and orientalist who worked in his home country, India and France. His parents, Rev James Mitchell and his wife Margaret Gordon, had 7 other children. After being educated in Kinneff, Kincardineshire and a year at Aberdeen Grammar School, he went to the city’s Marischal College in 1829.
He graduated with an MA in 1833 and later studied for the church ministry, in Aberdeen and subsequently in Edinburgh. The Church of Scotland ordained him in July 1838.
Mitchell was dispatched to Bombay, India, to accompany some missionary colleagues of the Church of Scotland in November 1838. There he was allowed to satisfy his intrigue in languages, for which he had previously won accolades during his studies. He quickly mastered Marathi and also studied Sanskrit and Zend.
The discord in the Church of Scotland in 1843 caused Mitchell to leave it for the newly founded Free Church of Scotland. The next year, he went to Nagpur with Stephen Hislop to start a new mission. He often travelled from that base to talk with resident people, generally in their native jargon. In 1846 he returned to Scotland because of the declining health of his spouse, Maria Hay Mackenzie née Flyter, whom he had wed in Bombay on December 22, 1842. Mitchell returned alone to India before the end of 1846.
Publications
Among Mitchell’s writings were:
Letters to Indian Youth
Memoir (1858), of his missionary colleague Robert Nesbit, whom he had joined in Bombay at the outset of his career
Hinduism, Past and Present (1885)
In Western India (1899), a partial autobiography
The Great Religions of India (1905), published posthumously and based on his Duff Lectures of 1903
Sir William Muir
Born on April 27, 1819 in Glasgow, Scotland and passed on July 11, 1905 in Edinburgh, Scotland and is entombed in Dean Cemetery was Sir William Muir of the Order of the Star of India. Sir William was a Scottish Orientalist, and colonial official, Principal of the University of Edinburgh and Lieutenant Governor of the North-West Provinces of India.
He was schooled at Kilmarnock Academy, the universities of Glasgow and Edinburgh, and Haileybury College. In 1837 he joined the Bengal civil service. Muir worked as clerk to the governor of the North-West Provinces, and as an adherent of the Agra revenue board, and during the Mutiny he led the intelligence department there.
He was schooled at Kilmarnock Academy, the universities of Glasgow and Edinburgh, and Haileybury College. In 1837 he joined the Bengal civil service. Muir worked as clerk to the governor of the North-West Provinces, and as an adherent of the Agra revenue board, and during the Mutiny he led the intelligence department there.
Sir William Muir wed Elizabeth Huntly on February 7, 1840 and they had 15 children. later he became foreign secretary to the Indian Government in 1865, was knighted (K.C.S.I.) in 1867, and became lieutenant-governor of the North Western Provinces in 1868.
Muir was interested in scholarly matters, and it was through his efforts that the central college at Allahabad, known as Muir Central College, was established and funded. Muir College subsequently belonged to Allahabad University. In 1884 Muir was voted president of the Royal Asiatic Society. They appointed him principal of the University of Edinburgh in 1885, and occupied the office until he retired in 1903.
Muir was an Islamic religious academic; he was an authority of history during the era of Muhammad and the early caliphate. His principal publications are: A Life of Mahomet and History of Islam to the Era of the Hegira; Annals of the Early Caliphate; The Caliphate: Its rise, decline and fall, an abridgment and continuation of the Annals, which brings the record down to the fall of the caliphate on the onset of the Mongols; The Koran: its Composition and Teaching; and The Mohammedan Controversy, a reprint of five manuscripts printed from 1885 to 1887. In 1888 he gave the Rede lecture at Cambridge on The Early Caliphate and Rise of Islam.
Publications
The Life of Muhammad and History of Islam to the Era of the Hegira – Vols. 1–2 published in 1858 by Smith, Elder, & Co. – Vols. 3–4 published in 1861 by Smith, Elder, & Co. together with a reprinting of the first two volumes; title shortened to The Life of Muhammad.
The life of Muhammad from original sources – 2nd abridged one-volume ed. of the above published in 1878, xi+errata slip, xxviii, 624 pp. London: Smith, Elder, & Co. – 3rd abridged ed. published in 1894 by Smith, Elder, & Co., ciii, 536 p. – posthumously revised ed. by Thomas Hunter Weir published in 1912 as The life of Mohammad from original sources, cxix, 556 pp.
The Mameluke or Slave Dynasty of Egypt, 1260–1517 AD, end of the Caliphate
The Caliphate: Its rise, decline and fall
The Apology of al-Kindy, 1882
The Sources of Islam, A Persian Treatise, by the Rev. W. St. Clair-Tisdall, translated and abridged by W. M. 1901. Edinburgh, T & T Clark.
Records of the Intelligence Department of the Government of the North-West Provinces of India during the Mutiny of 1857 including correspondence with the supreme government, Delhi, Cawnpore, and other places. 1902. 2 vols, Edinburgh, T & T Clark.
Two Old Faiths: Essays on the Religions of the Hindus and the Mohammedans. J. Murray Mitchell and Sir William Muir. 1901. New York: Chautauqua Press.
Muhammad and Islam
The Rise and Decline of Islam
The Lord’s Supper: an abiding witness to the death of Christ
Sweet First-Fruits. A tale of the Nineteenth Century, on the truth and virtue of the Christian Religion
The Beacon of Truth; or, Testimony of the Coran to the Truth of the Christian Religion, 1894
The Mohammedan Controversy, 1897
James Thomason, lieutenant-governor N.-W. P., India, 1897
The Teaching of the Coran
The Opium Revenue (1875)
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Titus Flavius Josephus, originally named Yosef ben Matityahu, was born in 37 AD in Jerusalem and died in 100 AD in Rome. He was a Hebrew historian , priest and academic scholar who composed several books on the Hebrew revolt of 66–70 and on prior Hebrew history.
Matityahu went to battle against the Romans during the First Hebrew–Roman War as commander of Hebrew troops in Galilee , before conceding in 67 CE to Roman troops commanded by Vespasianafter the 6-week blockade of Jotapata . He believed the Hebrew Messianic prophecies that initiated the First Hebrew–Roman War were alluding to Vespasian becoming Emperor of Rome. After his surrender, Vespasian kept as a slave and interpreter. When Vespasian became Emperor in 69 CE, he gave Josephus his freedom, and Josephus took the emperor’s family name of Flavius. Flavius Josephus defected to the Roman army and became a Roman citizen. Josephus became an advisor to Vespasian’s son Titus, serving as Titus’ translator when he commanded the Siege of Jerusalem in 70 CE. Because the siege didn’t stop the Hebrew revolution , the city’s ruin and the destruction of Herod ’s Second Temple came shortly afterward.
Josephus chronicled Hebrew history, with an emphasis on the first century CE and the First Hebrew–Roman War (66–70 CE), especially the Siege of Masada . His most influential publications were The Jewish War (c. 75) and Antiquities of the Jews (c. 94). The Jewish War recounts the Jewish revolution against Roman occupation. Antiquities of the Jews describes the world’s history from a Hebrews viewpoint for a Greek and Roman audience. Josephus’ writings are a vital source of our knowledge of Hebrew people, their history and antiquity of ancient Palestine during the first century.
(c. 97) Flavius Josephus Against Apion, Against Apion, Contra Apionem, or Against (c. 99) The Life of Flavius Josephus, or Autobiography of Flavius Josephus (abbreviated Life or Vita) (c. 97) Flavius Josephus Against Apion, Against Apion, Contra Apionem, or Against the Greeks, on the Antiquity of the Jewish People (usually abbreviated CA)
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The book Three Translations of the Koran (Al-Quran) is a side-by-side comparison of each verse in English. This work assembles three English renditions of the Koran. by Marmaduke Pickthal, Mohammad Habib Shakir and Abdullah Yusuf Ali, into 3 columns, aligned to let you read across and compare translations for each verse. The Quran was translated into English on many occasions. The initial translations took place in the 17th and 19th centuries, but they did the bulk in the 20th. All Muslims are required to read the Qur’an and learn it to the best of their ability. If someone gains an understanding of it by examination or reflection, it is their obligation. Corresponding to their own capability, to instruct others, and share with them the results from their connection with the spiritual world. A translation of the Quran is not the Quran. The only legitimate Quran is the Arabic Quran which has remained untouched since its revelation. The transcription of the Qur’an into contemporary dialects is a tricky Issue in Islamic theology, because Muslims regard the Qur’an as supernatural and incomparable, they contend that the Qur’anic content should not be detached from its pure form to another tongue. At the very least they should keep the Arabic text along with the altered language. An Arabic word, like a Hebrew or Aramaic word, might have a variety of meanings depending on the context, thus making a correct translation even more problematic.
The Qur’an is a revelation explicitly expressed in Arabic, and can therefore solely be spoken In Qur’anic Arabic. Muslims view adaptations into another dialect as the work of mankind, and they lose the divine nature of the original Arabic translation. Because the renditions subtly distort the meaning. they’re called translations or interpretations of the meanings.
These “meanings” can have some ambiguity between the different passages because each word can be interpreted somewhat differently. Any translation is but one of several interpretations and can not be declared as being equal to the Qur’anic Arabic.
For Instance, Pick-that’ called his work The Meaning of the Glorious Koran instead of merely The Koran. Some individual Judgement is invariably applied when interpreting or transcribing a passage. This is even more evident when considering that word usage has been modified significantly between ancient and current Arabic. Therefore, even Quiet& verses that have been adopted by modern Arabic speakers may not entirely reflect the original spirit of the verse. Most Muslims believe that Allah singled out the perfect language to utilize in his last book. that Arabic was chosen for several reasons. And we should permit the Quran to be translated for non-Arabic speakers so they can also see what Allah has revealed but that one must learn Arabic to receive the full knowledge.
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George Reynolds , a General Authority of the church of Latter-Day Saints , considered this 1888 classic the first treatise on the Book of Mormon . The passion he had for this book of truth, and the influence he gained from it and expressed within the pages of this book continues to inspire current readers. According to Latter-Day Saint belief, The Book of Mormon is a sacred text of the Latter-Day Saint movement which comprises writings of ancient prophets who lived on the American continent from about 2200 BC to AD 421. It was first published by Joseph Smith , in March 1830 as The Book of Mormon, which is An Account Written by the Hand of Mormon upon Plates Taken from the Plates of Nephi . The Book of Mormon is the earliest of the rare writings of the Latter-Day Saint movement, the values of which regard the text primarily as scripture, and secondarily as an ancient document of God’s dealings with the ancient citizens of the Americas.
The archaeological, ancient, and scientific associations do not recognize the Book of Mormon as an ancient history of current ancient events. The essential story of this book is the appearance of Jesus Christ in the Americas shortly after his resurrection. This book has several unusual and special doctrinal discussions on topics such as the fall of Adam and Eve , the nature of the Christian atonement, eschatology, redemption from physical and spiritual death, and the group of the Latter-Day Saints church. It was divided into smaller books, written in English similar to the Early Modem English language style of the King James Version of the Bible —The Book of Mormon has been either fully or partially translated into 112 languages, and as of 2011, more than 150 million copies had been produced.
Joseph Smith said that he was only 17 years old when an angel of God named Moroni appeared to him and told that a collection of ancient writings buried near a hill in present-day Wayne Country, New York , imprinted on golden plates by ancient prophets. He said the writings describe a people whom God had brought from Jerusalem to the Western hemisphere 600 years before Jesus’ birth. Moroni was the last prophet among these people and had buried the record, which God promised to bring forth in the latter days, according to the narrative. Smith stated that this vision occurred on the evening of September 21. 1823, and that on the following day, via divine guidance, he located the burial location of the plates on this hill. Moroni instructed him to meet him at the same hill on September 22 of the following year to receive the further instructions. In four years from this date, the time would arrive for “bringing them forth”, i.e., translating them. Smith’s statement of these events recounts he received the plates on September 22, 1827, exactly four years from that date, and translated them into English.
Accounts vary of how Smith dictated the Book of Mormon. He mentioned he read the plates directly, using spectacles prepared by the Lord to translate. Other accounts variously say that he used one or more seer stones placed in a top hat. Beginning around 1832, it pointed out both the different spectacles and the seer stone to as the “ Brim and Thummim “. During the translating process itself. Smith constantly separated himself from his scribe with a blanket between them. The plates were not always present during the translating process. and when present, he always covered them up. Smith’s first published description of the plates said that the plates “appeared to be gold “. They were described by Martin Harris , one of Smith’s early scribes, as “fastened in the shape of a book by wires? Smith called the embedded writing on the plates “reformed Egyptian “. A part of the text on the plates was also “sealed ”according to his account, so its contents were not included in the Book of Mormon. Besides his account regarding the plates, eleven others said they saw the golden plates and, sometimes, handled them. There written testimonies are known as the Testimony of Three Witnesses and the Testimony of Eight Witnesses. These eye witness accounts were included in most editions of the Book of Mormon.
First Council of the Seventy
George Reynolds was born on January 1, 1842, In Marylebone, London, United Kingdom and died on August 9, 1909, in Salt Lake City, Utah, United States because of meningitis.
His father was George Reynolds and his mother was Julia A. Tautz.
He was under the care of his maternal grandmother, Sarah White, during his childhood who occupied as a servant and also was an influencer to Reynolds to go to a gathering of Latter-Day-Saints church with her.
He attended a sacrament meeting of the church’s Paddington Branch with his grandmother, and almost immediately decided that he wanted to become a member.
In any case, his parents rejected to allow him to be baptized as a member of the church. Often, he would avoid his parents’ choices and attend the Sunday meetings in Paddington. When Reynolds was 14 years old, he visited the church’s Somers Town Branch, where he was unfamiliar, and requested acceptance into the church by baptism. Not realizing that his parents had forbidden the action. The branch president, George Teasdale, baptized him on May 4, 1856, and he was confirmed as a member of the church on May 11, 1856.
He wedded his third and last wife, named Mary Goold on April 25, 1885. But like many early Latter-Day Saints, he practiced the religious principle of plural marriage. He had 3 wives and 32 children. One of his daughters wedded Joseph Fielding Smith.
He had been jailed In Utah since the Utah Supreme Court confirmed his second conviction in June 1876. After his failed appeal to the Supreme Court, they transferred him from a jail in Utah to the Nebraska State Penitentiary in Lincoln, where he became U.S. Prisoner Number 14 and was assigned to be the bookkeeper in the knitting department. He hardly survived In the Nebraska prison for 25 days, after which they transferred him to the Utah Territory Penitentiary, where regulations were more primitive and vermin more abundant. He reported the detainees could not have a fire for fear that the jail would burn down. On many wintry mornings, he would awaken and his beard would be one solid mass of ice. They released him from jail on January 20, 1881, having served his full sentence, less than 5 months for moral behavior. U.S. President Grover Cleveland absolved him in 1894.
He continued his position as secretary to the First Presidency after being imprisoned. He also became an active organizer within the Deseret Sunday School Union (DSSU), serving as the editor and writing many articles for its publication, the Juvenile Instructor. Reynolds was an early or second assistant to three general superintendents of the DSSU from 1899 until his death in 1909. He was the second assistant to George Q. Cannon from 1899 to 1901; he became the first assistant to Lorenzo Snow In 1901, and he was also the first assistant to Joseph F. Smith from 1901 until 1909.
Published Works
Reynolds, George (1879). The Book of Abraham: Its Authenticity Established as a Divine and Ancient Record: With Copious References to Ancient and Modern Authorities. Salt Lake City, Utah: Deseret New Printing & Publishing.
(1888). The Story of the Book of Mormon. Salt Lake City, Utah: Jos. Hyrum Parry.
(1900). A Complete Concordance to the Book of Mormon. Salt Lake City, Utah: Deseret Book.
(1891). A Dictionary of the Book of Mormon: Comprising Its Biographical, Geographical and Other Proper Names. Salt Lake City, Utah: Jos. Hyrum Parry.
(1882). “Internal Evidences of the Book of Mormon: Showing the Absurdity of the ‘Spalding Story'”. Juvenile instructor. LDS Church. 17 (15-16): 235-38, 251-52. Retrieved 2007-04-05.
(1882). “The Book of Mormon and the Three Witnesses”. Juvenile Instructor. LDS Church. 17 (18): 281. Retrieved 2007-04-05.
(1882). “Time Occupied in Translating the Book of Mormon”. Juvenile Instructor. LDS Church. 17 (20): 315-317. Retrieved 2007.04-05
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