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Resurrection of the dead

Resurrection of the dead, or resurrection from the dead is used in the doctrine and theology of various religions to describe an event by which a person, or people are resurrected. Various forms of this concept can be found in Christian, Islamic and Zoroastrian eschatology. In the New Testament of the Christian Bible, the three common usages for this term pertain to the resurrection of Jesus. In Judaism and Samaritanism, it is believed that the God of Israel will one day give teḥiyyat ha-metim to the righteous during the Messianic Age, they will live forever in the world to come. Jews base this belief on the prophecies contained in the Hebrew Bible: the Book of Isaiah, Book of Ezekiel, Book of Daniel. Samaritans base it on a passage called the Haazinu in the Samaritan Pentateuch, since they accept only the Torah and reject the rest of the Hebrew Bible; the resurrection of the dead is a core belief of the Mishnah. The belief in resurrection is expressed on all occasions in the Jewish liturgy. Maimonides made it the last of his Thirteen Articles of Faith: "I believe that there will take place a revival of the dead at a time which will please the Creator, blessed be His name."There are three explicit examples in the Hebrew Bible of people being resurrected from the dead: The prophet Elijah prays and God raises a young boy from death Elisha raises the son of the Shunammite woman.

The concept of resurrection of the physical body is found in 2 Maccabees, according to which it will happen through recreation of the flesh. Resurrection of the dead appears in detail in the extra-canonical books of Enoch, in Apocalypse of Baruch, 2 Esdras. According to the British scholar in ancient Judaism Philip R. Davies, there is "little or no clear reference … either to immortality or to resurrection from the dead" in the Dead Sea scrolls texts. Both Josephus and the New Testament record that the Sadducees did not believe in an afterlife, but the sources vary on the beliefs of the Pharisees; the New Testament claims that the Pharisees believed in the resurrection, but does not specify whether this included the flesh or not. According to Josephus, who himself was a Pharisee, the Pharisees held that only the soul was immortal and the souls of good people will be reincarnated and "pass into other bodies," while "the souls of the wicked will suffer eternal punishment." Paul the Apostle, a Pharisee, said that at the resurrection what is "sown as a natural body is raised a spiritual body."

Jubilees refers only to a more general idea of an immortal soul. Harry Sysling, in his 1996 study of Teḥiyyat Ha-Metim in the Palestinian Targumim, identifies a consistent usage of the term "second death" in texts from the Second Temple period and early rabbinical writings, but not in the Hebrew Bible. "Second death" is identified with judgment, followed by resurrection from Gehinnom at the Last Day. In the First Epistle to the Corinthians chapter 15, ἀνάστασις νεκρῶν is used for the resurrection of the dead. In verses 54–55, Paul the Apostle is conveyed as quoting from the Book of Hosea 13:14 where he speaks of the abolition of death. In the Pauline epistles of the New Testament, Paul the Apostle wrote that those who will be resurrected to eternal life will be resurrected with spiritual bodies, which are imperishable. Though Paul does not explicitly establish that immortality excludes physical bodies, some scholars understand that according to Paul, flesh is to play no part, as we are made immortal.

The Gospel of Matthew introduces the expression ἀναστάσεως τῶν νεκρῶν, used in a monologue by Jesus who speaks to the crowds about "the resurrection" called ῇ ἀναστάσει. This type of resurrection refers to the raising up of the dead, all mankind, at the end of this present age, the general or universal resurrection. In the Gospels, the resurrection, as exemplified by the resurrection of Jesus, is presented with an increasing emphasis on the resurrection of the flesh: from the empty tomb in Mark. In Acts of the Apostles the expression ἀναστάσεως νεκρῶν was used by the Apostles and Paul the Apostle to defend the doctrine of the resurrection. Paul brought up the resurrection in his trial before Ananias ben Nedebaios; the expression was variously used in reference to a general resurrection at the end of this present age. Most Christian denominations profess the Nicene Creed.

Daniel B. Lucas

Daniel Bedinger Lucas, was a poet and lawyer from West Virginia. He was the son of United States Senator William Lucas. Daniel Lucas graduated from the University of Virginia and earned his law diploma from Washington College and graduated in 1856, he studied under Judge John W. Brockenbrough of Lexington and was admitted to the bar in 1859, he served with General Henry A. Wise with the Confederates during the Civil War in the Kanawha campaign of 1861. Late in the war he escaped a blockade of Virginia to aid his college friend John Yates Beall, arrested as a spy, he left Richmond on January 1, 1865, crossed the Potomac River through the ice in a small skiff. He was not allowed to assist in the defense of Beall by General John Adams Dix, resided in Canada some months. Beall was executed on Governor's Island in New York on February 24, 1865. Unable to return to Virginia, Lucas composed his most famous poem The Land Where We Were Dreaming, shortly after the surrender of General Lee at Appomattox, his work earned him the epithet "The Poet Laureate of the Lost Cause", an honor he shared with several other Southern writers.

When he returned to West Virginia the proscription on ex-Confederates in the practice of law prevented him from resuming his career until 1870, when restrictions were lifted. He returned to his law practice and was elected to the West Virginia Legislature from 1884 to 1887. In 1887, he opposed Johnson N. Camden, whom he considered an ally of Standard Oil; this led Governor Emanuel Willis Wilson to appoint Daniel Lucas to the United States Senate. The legislature, decided instead to select Charles J. Faulkner. Governor Wilson appointed Lucas to the Supreme Court of Appeals on December 11, 1889. Lucas served as President of the Court during his service. "The Land Where We Were Dreaming" was first published in the Montreal Gazette and was reprinted in the United States and England. It was dated "Chambly, June 1865", his first collection of poems was published in 1869 as The Wreath of Eglantine. This volume included other poetry inspired by the Lost Cause such as "Jefferson Davis", "Song of the South", "The Virginians Sit and Weep", as well as "The Land Where We Were Dreaming".

His work on this theme resulted in frequent requests for memorial poems for dedications, such as the consecration of the Stonewall Cemetery in Winchester, Virginia in 1866, the dedication of the Confederate Monument in Charlestown, West Virginia in 1871. Further works included such poems as Jackson's Grave and A. P. Hill; the Wreath of Eglantine, Other Poems The Maid of Northumberland: A Dramatic Poem Ballads and Madrigals The Land Where We Were Dreaming Memoir of John Yates Beall: His Life.

Quadrangle (geography)

A "quadrangle" is a United States Geological Survey 7.5-minute map, which are named after a local physiographic feature. The shorthand "quad" is used with the name of the map; these maps are one-quarter of the older 15-minute series. On a quadrangle map, the north and south limits are not straight lines, but are curved to match Earth's lines of latitude on the standard projection; the east and west limits are not parallel as they match Earth's lines of longitude. In the United States, a 7.5 minute quadrangle map covers an area of 49 to 70 square miles. The surfaces of other planets have been divided into quadrangles by the USGS. Martian quadrangles are named after local features. Quadrangles that lie on the pole of a body are sometimes called "areas" instead, since they are circular rather than four-sided. World Geographic Reference System on aeronautical charts List of quadrangles on Mercury List of quadrangles on Venus List of quadrangles on the Moon List of quadrangles on Mars Quadrilateral

Shida Gunga ruins

The Shida Gunga ruins is an archaeological site containing the ruins of the Nara to early Heian period government administrative complex for Shiga District, Suruga Province, located in what is now part of the city of Fujieda, Shizuoka in the Tōkai region of Japan. The site was designated a National Historic Site of Japan in 1980. Following the Taika reforms of 645 AD and the establishment of the Ritsuryō system, Japan was administratively divided into provinces which were further subdivided into districts, each with an administrative center and tax warehouses designed per a common template; the Shida County Administrative Complex site was discovered during construction work on a housing development in 1977 and was excavated starting in 1980. The foundations of 30 buildings, with a well and roads were uncovered; the site was compactly arranged on narrow alluvial land measuring 80 meters east-west and 60 meters north-south. The complex was destroyed in rebuilt several times through the Heian period.

Artifacts included roof tiles and numerous items, such as pottery, wooden tags, tableware with the word "Shida" written in black ink. Together with the layout of the ruins, it was determined that this was the government center for Shida County from the early 8th to late 9th century; the housing development project was cancelled, site was made into an archaeological park, with reconstructed buildings and a museum. List of Historic Sites of Japan Fujieda city official site

Debasisa Mohanty

Debasisa Mohanty is an Indian computational biologist, bioinformatician and a staff scientists at the National Institute of Immunology, India. Known for his studies on structure and function prediction of proteins, genome analysis and computer simulation of biomolecular systems, Mohanty is an elected fellow of all the three major Indian science academies namely the Indian Academy of Sciences, the Indian National Science Academy and the National Academy of Sciences, India; the Department of Biotechnology of the Government of India awarded him the National Bioscience Award for Career Development, one of the highest Indian science awards, for his contributions to biosciences, in 2009. Born on 30 November 1966, Debasisa Mohanty earned a post graduate degree in physics from the Indian Institute of Technology, Kanpur in 1988 and did his doctoral studies at the Molecular Biophysics Unit of the Indian Institute of Science to secure a PhD in computational biophysics in 1994. Subsequently, he completed his post-doctoral work, first the Hebrew University of Jerusalem and at the Scripps Research Institute.

On his return to India, he joined the National Institute of Immunology, India where he serves as a Grade IV staff scientist and hosts a number of research scholars at his laboratory. At NII, he supervises the activities of RiPPMiner, the Bioinformatics Centre. Mohanty resides along Aruna Asaf Ali Marg in New Delhi. Mohanty's research focus is in the fields of computational biology and bioinformatics and he is known to have developed computational methods for predicting the substrate specificity of proteins as well as identified biosynthetic pathways, his work has assisted in widening the understanding of the function of putative proteins in genomes and the protein interaction networks in newly sequenced genomes. His studies have been documented by way of a number of articles and ResearchGate, an online repository of scientific articles has listed 108 of them. Mohanty was a member of the national organizing committee of the International Conference in Bioinformatics held in 2006 in India and has delivered invited speeches at various conferences which included the seminar series on Proteomics and bioinformatics of the Regional Centre for Biotechnology held in 2013, the Symposium on Accelerating Biology 2017: Delivering Precision of the Centre for Development of Advanced Computing held in January 2017 in Pune, the Symposium on Functional Genomics organized by the Indraprastha Institute of Information Technology in Delhi in December 2017.

Mohanty received the Samanta Chandrashekhar Award of the Orissa Bigyan Academy in 2005 and the Rajib Goyal Young Scientist Prize in Life Sciences of Kurukshetra University in 2007. The National Academy of Sciences, India elected him as a fellow the next year and the Department of Biotechnology of the Government of India awarded him the National Bioscience Award for Career Development, one of the highest Indian science awards in 2009, he became an elected fellow of the Indian Academy of Sciences in 2012 and of the Indian National Science Academy in 2013. Agrawal, Priyesh. "RiPPMiner: a bioinformatics resource for deciphering chemical structures of RiPPs based on prediction of cleavage and cross-links". Nucleic Acids Research. 45: W80–W88. Doi:10.1093/nar/gkx408. ISSN 0305-1048. PMC 5570163. PMID 28499008. Sharma, Chhaya. "Sequence- and structure-based analysis of proteins involved in miRNA biogenesis". Journal of Biomolecular Structure and Dynamics. 36: 139–151. Doi:10.1080/07391102.2016.1269687. PMID 27928938.

Khater, Shradha. "In silico methods for linking genes and secondary metabolites: The way forward". Synthetic and Systems Biotechnology. 1: 80–88. Doi:10.1016/j.synbio.2016.03.001. PMC 5640692. PMID 29062931. D. Mohanty. "In silico identification of novel biosynthetic pathways by knowledge-based prediction of protein structure/function". Indian Institute of Science. Shibaeva, A. N.. "Mohanty on PubMed - NCBI". Fel'dsher I Akusherka. 40: 31–4. PMID 255

Jarlabanke Runestones

The Jarlabanke Runestones is the name of about 20 runestones written in Old Norse with the Younger Futhark rune script in the 11th century, in Uppland, Sweden. They were ordered by what appears to have been a chieftain named Jarlabanke Ingefastsson and his clan, in Täby. Jarlabanke was a hersir responsible for the local leidang organization and on several runestones he stated that he was a Christian and not a Pagan. Five of the runestones contain much the same message: "Jarlabanke had these stones made after himself while he was alive, he made this bridge for his soul. He alone owned all of Täby". One stone at the church of Vallentuna shows the following text on its second side: "Jarlabanke had this stone made after himself while he was alive, he made this assembly location and he alone owned this hundred". The so-called Jarlabanke's bridge is a causeway in Täby, bordered by four runestones and many raised stones, it is c. 116 metres long and 6.4 metres wide, there were inscriptions by Jarlabanke both at the southern and the northern end of the causeway.

One of the runestones was moved during his lifetime to the location of the local assembly of the Vallentuna Hundred, where it received a new text and it was replaced with a new fifth one at Jarlabanke's bridge and which had a different design. Three other runestones present Jarlabanke as the builder of roads and bridges, ten or so mention his family members making it possible to follow his family during four generations, his pride at building roads and bridges shows that this was something that gave prestige in 11th-century Sweden. The inscriptions have led to a controversy on the meaning of the Old Norse verb eiga, to a debate on the origins on the hundred division, it is debated whether he owned the hundred or if he was appointed as its chieftain by the King of Sweden, a final conclusion is impossible to arrive at. Omeljan Pritsak has remarked that Jarlabanke's prominent position and property show that he and his clan profited from taking part in the Danegelds and from the services that men of his clan provided as mercenaries in the Varangian Guard and in Kievan Rus'.

Besides the runestones treated in this article, there are many others that were raised by Jarlabanke and his clansmen such as U 101, U 135, U 136, U 137, U 143, U 147, U 309 and U 310. However, these runestones are treated separately as they were raised in connection with Estrid, the female progenitor of the Jarlabanke clan; the remaining runestones that are associated with Jarlabanke's relatives are: U 100, U 104, U 112, U 133, U 141, U 151, U 160, U 161, U 225, U 226, U 328, U 336, U 343 and U 344. This runestone in the style Pr2 is located at the church of Danderyd, it was found in the walls of the church and had been move quite a distance from Täby before it was used in the church. On this rune stone, Jarlabanke declared that he had the whole of Täby under his command and that he had made a bridge and raised several rune stones in honour of himself while he was alive. Latin transliteration: × iarla×baki × lit raisa staina × þasa at sik × kuikuan × auk bru þisa karþi × fur ont sina × auk × ain ati tabu ala-Old Norse transcription: Iarlabanki let ræisa stæina þessa at sik kvikvan, ok bro þessa gærði fyr and sina, ok æinn atti Tæby alla.

English translation: Jarlabanki had these stones raised in memory of himself while alive, made this bridge for his spirit, alone owned all of Tábýr. This fragment is located in Broby, near the Broby bro Runestones and U 150, it was discovered among the ground stones of a smaller building. It is one of two Jarlabanke runestones that mention men who travelled abroad, but it is not known who the traveller mentioned in the fragment was, it belongs to the Greece Runestones and it is treated there as well. Latin transliteration: ×...la×b...... Han: entaþis * i kirikiumOld Norse transcription: laba... Hann ændaðis i Grikkium. English translation: Jarlabanki... He met his end in Greece; this rune stone in the style Pr4 is located in Fällbro, it is one of the most important Jarlabanke rune stones as it was raised in his memory after his death. It was raised by Jarlabanke's wife Ketiley, his son Ingifastr Jarlabankesson; the stone informs that it was made by Öpir, the most productive runemaster of his time.

Latin transliteration: ikifastr' lit' raisa' stain * uk' bro' kera' eftiʀ' iarlabaka' faþur' sruna' uk' ketilau lit' at' bonta' sin ybir ristiOld Norse transcription: Ingifastr let ræisa stæin ok bro gæra æftiʀ Iarlabanka, faður sinn ok sun Iorunaʀ, ok Kætiløy let at bonda sinn. Øpiʀ risti. English translation: Ingifastr had the stone raised and the bridge made in memory of Jarlabanki, his father, Jórunnr's son, and Ketiley had in memory of her husbandman. Œpir carved. This runestone in the style Pr3 is located in the forest south-west of Hagby, where a road once crossed a brook, only a few hundred metres from U 147; the road was made by Jarlabanke's clan and it went from the bay of Edsviken to Täby. The rune stone informs that it was raised by Ingifastr Eysteinsson in memory of his wife Ragnfríðr, together with his son Hemingr. Latin transliteration: × inkifastr × lit × rista × runaʀ þisaʀ × aftiʀ × rahnfriþi × kuinu × sina × auk × -kr × aftiʀ × muþur × sinaOld Norse transcription: Ingifastr let rista runaʀ þessaʀ æftiʀ Ragnfriði, kvinnu sina, ok mngʀ æftiʀ moður sina.

English translation: Ingifastr had these runes carved in memory of Ragnfríðr, hi